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HEIGHT 


* : ‘ril 


Among  the  Turks. 


BY 

CYRUS  HAMLIN. 


AMERICAN  TRACT  SOCIETY, 

150  NASSAU  STREET,  NEW  YORK. 


Copyright 

By  Robert  Carter  and  Brothers. 

1877. 


H i % 


CO 


PREFACE. 


It  is  the  privilege  and  solace  of  age  to  go 
back  upon  the  past  and  recount  what  has 
been,  as  the  future  closes  up  and  little  re- 
mains to  be  achieved  or  attempted. 

The  writer  of  the  following  pages  has 
availed  himself  of  this  privilege  in  giving 
so  large  a place  to  narratives  of  personal 
x experience. 

No  one  can  live  thirty -five  years  in  so 
■ strange  a country  as  the  Turkish  empire  is, 
and  come  into  contact  with  its  government, 
- institutions,  religions,  peoples,  and  industries 

t without  having  many  experiences  which  illus- 
trate the  peculiarities  of  the  land.  These 
personal  narratives  are  of  interest  to  the 
reader  only  so  far  as  they  are  thus  illus- 
;5  trative.  It  must  not  be  supposed  that  they 


A 4, 


IV 


PREFACE. 


are  intended  to  indicate  the  ordinary  course 
of  duty.  They  are  selected  out  of  many 
years  of  a quiet  life.  They  are  the  alu- 
minium extracted  from  a large  mass  of  com- 
mon clay.  No  other  one  has  had  so  long  a 
residence  in  Turkey  without  a more  varied 
experience  — but  also  without  the  time  to 
record  it.  It  is  life  coming  in  contact  with 
life,  it  is  new  forces  coming  into  contact  with 
the  old,  that  bring  out  the  real  nature  of 
existing  things  and  enable  us  to  judge  of 
them. 

The  origin,  character,  growth,  and  extent 
of  the  Ottoman  empire  are  briefly  delineated. 
The  social  life,  educational  institutions,  laws, 
religion,  evangelistic  efforts,  reforms,  military 
character,  and  many  other  topics,  are  referred 
to  or  illustrated  incidentally.  The  prescribed 
size  and  design  of  the  book  allowed  these 
subjects  to  be  merely  sketched,  not  treated 
of  in  full. 

Bangor  Theol.  Sem.,  Oct.  3d,  1877. 


CONTENTS. 


CHAPTER  I. 

Origin  and  Extent  of  the  Turkish  Empire — Institutions  of 
the  Empire  the  Cause  of  its  steady  Growth — Standing 
Army — Uniforms — Bashi-bozooks  — Village  Governments 
Simple  and  Democratic  — Laws  of  War  — Preservation — • 
Blade  of  Grass  that  doesn’t  Grow — Captives — Property — 
Standing  Army  then  a new  Institution — Janizaries — Fall 
of  Nice — Alladin  the  true  Founder  of  the  Empire — Selju- 
kian  Turks  and  Byzantine  Greeks — Demoralization  and 
Poverty 13 


CHAPTER  II. 

Growth  of  the  Empire  gradual  and  steady — Brusa,  1326 — 
Lodgment  in  Europe,  1357;  Constantinople,  1453 — Influ- 
ence of  the  Fall  of  Constantinople  upon  the  East— Chris- 
tianity on  the  Defensive — Legal  Position  of  Christianity 
— Freedom  from  Military  Service — Growth  of  Population 
— Decrease  of  Moslem  Population  by  Military  Service — 
Female  Infanticide — Fatalism — War — Famine — Epidemics 
— Position  of  the  Clergy — Benefits  accruing — “Capitula- 
tions”— The  West 20 


CHAPTER  III. 

State  of  the  Turkish  Empire— Navy  and  Army — Evangelistic 
Movement — Armenian  Teacher — Evangelical  Union  and 


VI 


CONTENTS. 


its  Secretary — Concealment  of  Papers — Banishment — Sec- 
ond Teacher — Mr.  Mesrobe  Taliatine — Seizure  by  Order 
of  the  Russian  Ambassador— M.  de  Boutineff— Banish- 
ment to  Siberia — Escape — Becomes  Editor — The  Dying 
Sailor 28 


CHAPTER  IV. 

Accession  of  Abdul  Medjid — European  Interference  in  the 
Eastern  Question — Hatti  Scheriff  of  Gul  Han£ — True  Value 
of  this  Imperial  Rescript — Reforms  already  Commenced— 
Naval  School — Medical  School — Military  Academy — De- 
fects— Naval  Arsenal — Magnificent  Machine-Shop — Manu- 
factories— Mr.  Hague — Total  Failure— Russia  and  Turkey  46 

CHAPTER  V. 

Bebek  Seminary — Patriarch’s  Efforts  to  shut  it  up — Private 
Warning — Three  Vacations — Fierce  Contest  between  Bank- 
ers and  Artisans — Advanced  Position  of  the  People — Prog- 
ress— Confirmed  Position  of  the  Seminary — Jesuit  College 
at  Bebek — Jesuit  Missions — Armenian  Patriarch  Avedick 
— Greek  Patriarch  Cyril  Leucaris — Catholic  Missions  Com- 
pelled to  Advocate  Toleration 61 

CHAPTER  VI. 

Visit  to  the  Sultan’s  College  in  the  Old  Seraglio — Singular 
Reception — Martyrdom  of  Carabet — Course  of  Sir  Strat- 
ford Canning — Declaration  of  the  Grand  Vizir— Of  the  Sul- 
tan— Conversion  of  Moslems — Particular  Cases — Scene  at 
Brusa — Examination  of  Mr.  and  Mrs.  Freeman — Treach- 
ery of  Sir  Henry  Bulwer — Course  of  the  English  Govern- 
ment inexplicable  as  to  Religious  Freedom  in  Turkey. . . . 77 

CHAPTER  VII. 

Removal  to  larger  Premises— Cheliby  Yorgaki  and  Wife — 

The  old  Forms  of  Oriental  Life — The  Breadseller  and  To- 


CONTENTS. 


Vll 


bacconist — Joannes  and  Ibrahim — Grand  Vizir  and  Bank- 
er— Farewell  Blessing  and  Counsel — Bribery — Bowstring 
and  Safety 95 


CHAPTER  VIII. 

Second  Night — Dethronement  of  Selim  III — Dethronement 
of  Mustapha — Cheliby  Yorgaki  and  the  Kislar  Aghassi — 
Selim  Murdered — Mahmud  Concealed,  Found,  Enthroned 
— Escape  of  Yorgaki  to  Halki — Apprehended  in  the  Night 
— Yorgaki  and  the  Spoils  — Execution  of  the  Kislar  Aghassi 
— Rejection  of  Gifts — Sent  away  as  a Fool — Joy  in  Halki.  106 


CHAPTER  IX. 

Third  Night — The  Greek  Revolution — Halet  Effendi  and  the 
Janizaries— Their  three  Visits — Communion  for  Death— 
Halet  Effendi  and  the  Jewish  Banker — Persecution — Death 
by  the  Bowstring — Confiscation — Firman — College  Site — 
Halet  Effendi’ s Fate — Janizaries  Destroyed — Yorgaki’ s 
beautiful  Daughter — Affiance — Wedding  Festival —Elope- 
ment — Desolation  — Conflagration  — Halet  Effendi — Ad- 
vance in  Civilization 115 


CHAPTER  X. 

Contest  for  Religious  Freedom — Civil  and  Spiritual  Power  of 
the  Patriarch — Anathema  and  its  Results — “ Muggerdich 
and  his  Bed  ” — Second  escape  of  the  Archives — Persecution 
at  Adabazar — A Mob  of  Men  quelled  by  one  of  Moslem 
Women — Visit  to  Adabazar  and  Deliverance  from  the  Mob 
by  Turks — Hassan’s  Hospitality— Refusal  of  Reward — 
Second  Visit  to  Adabazar — The  Governor’s  Conduct,  and 
Consequences  to  Him — Third  Visit — Reception — Growth 
of  a true  Christian  Civilization — Origin  of  the  Adabazar 
Movement — Stephan  Erginziatsi 131 


CONTENTS. 


viii 


CHAPTER  XI. 

Tour  into  Southern  Macedonia — Cavala — Mt.  Athos — Mon- 
achism — Salonica — Fugitive  Horse  Captured  by  Turkish 
Woman — Assault  of  Khan — Retreat — Yeneji — Penlipd — 
Gaucherie — The  Bey’s  Dinner — The  Mountains — Nuri  Bey 
and  Guard — Brigands — Trojeden — Government  Oppres- 
sions— Greek  Church — Mine  and  its  Prospects — Nuri’s 
Caution — Durzee  Bey — Protestant  Worship — Temperance 
— Our  Room — Threshing  Floor  and  Instruments — Dinner 
in  Oriental  Style — Eating  and  Drinking  together,  the  Sac- 
rament of  Brotherhood — The  Sacramental  Supper — Suffer- 
ing from  Thirst — Berea — Episcopal  Oppression — Pella — 
Obstacles  to  Progress 156 

CHAPTER  XII. 

Morse’s  Early  Telegraph  — Mr.  Chamberlain  — Untimely 
Death — Prof.  J.  Lawrence  Smith— Presentation  of  Tele- 
graph to  the  Sultan — His  Interest — Conversation — Peace 
Principles — Presence  of  the  Sublime  Porte— Ceremony  of 
Leave-taking — Decoration  to  Prof.  Morse — No  Telegraph 
Line  Constructed  till  Crimean  War — Present  Use  of  Tel- 
egraph   18b 


CHAPTER  Xin. 

Secular  Employments —What  Course  shall  the  Missionary 
take? — Must  know  the  Country— Help  the  Poor  to  help 
Themselves — Promote  Industry — Zulu  Mission — The  Vet- 
eran Lindley— Williams  of  Erromanga — Why  have  Arti- 
sans failed  on  Mission  Ground? — Authority — To  be  used 
for  Development  of  Power — Prof.  Smyth’s  Theodolite 
Screw — Steam  Engine — Gen.  Neal  Dow — Engineers 195 


CHAPTER  XIV. 

Condition  of  Evangelical  Armenians — Seminary  Students — 
W orkshop  — Outsiders  Employed — Camphene — Rat-traps 


CONTENTS. 


ix 


— Steam  Flour-mill— Charles  Ede,  Esq. — “ Capitulations.” 

— Hon.  Geo.  P.  Marsh — Opposition — Interdict — How  Over- 
come— First  Batch — Dressing  French  Biihr  Millstones — 

One  Year  and  Results 212 


CHAPTER  XY. 

Crimean  War — Bible  Society — Russian  Ambassador’s  Declar- 
ation— Hospitals — Bread — Greek  Flour  Merchants — Confi- 
dence in  Missionary  Character — Sufferings  in  the  Hospital 
— Florence  Nightingale  and  her  Nurses — Battle  of  Inker- 
man — Laundry — Church  out  of  a Beer-barrel — Stolid-look- 
ing Workman — Dr.  Bartol— Cholera  and  Storm — Skilful 
Boatmen — The  Men  come  up  to  Duty — Oriental  Courage — 
Return  Home 226 


CHAPTER  XYI. 

Church-building — Rodosto  Chapel — Question  of  a Church  in 
Brusa — Building  Undertaken  by  Dr.  Dwight  and  Myself — 
Injured  by  an  Earthquake — Sagacity  of  the  Horse — Earth- 
quake at  Sea — The  Church  Destroyed — Terible  Destruc- 
tion at  Brusa — Rebuilding,  Earthquake-proof — Why  De- 
struction of  Life  not  Great — How  Many  Destroyed — 200  ? 

— 6,000? — Discussion  about  the  Sabbath — Lord  Napier’s 
Decision — Vexatious  Lawsuit— Ninth  Trial — Turkish  Law 
in  the  Case — Final  Disposal  of  the  Case  by  Purchase — 
Bishop  and  Judge  left  out — Church  Paid  for  by  Bakery — 
Question  of  the  Usefulness  of  Church  Buildings — Growth 
of  Brusa  Church — Winding  up  of  Bakery — Balance  of 
$25,000 — Building  Fund — Purchase  of  College  Hill  at 
Kharpoot — House  for  the  Board 244 


CHAPTER  XVII. 

Bulgarians — Early  Knowledge  of — Excellent  Gardeners — 
Meth.  Epis.  Mission  on  Danube — Meeting  at  Palmyra— 


X 


CONTENTS. 


Tour  South  of  the  Balkans — Gabriel — Adrianople — Bulga- 
rian Teacher — National  Awakening  as  to  Language  and 
Education  — Greek  Bishop  and  Bulgarian  Merchant  — 
Whose  Head  was  broken  — A Paulician  — Moslems  not 
Turks — Serfage — Final  Freedom — Greek  Language  and 
Greek  Bishops — Orta-keuy — Reception  of  Pilgrims — Fine . 
Conduct  of  the  Crowd — School  Taxation— Greek  Teacher 
and  His  Story — Jason  and  the  Argonauts — Final  Report, 
and  Formation  of  Mission — Progress  of  the  Bulgarians — 
Language  — Self-government  by  Exarch  — Hope  for  the 
Future 


CHAPTER  XVIII. 

Education — Extended  Discussion  of  Methods — 1st.  Vernac- 
ular System — 2d.  No  Education — Pres.  Seelye— 3d.  Sound 
Christian  Education— Experience  of  Missions  with  regard 
to  second  Theory — Burrisal  Mission — Dr.  Mullens’  Testi- 
mony upon  other  Missions— Tendency  of  Missionary  Ex- 
perience— Testimony  of  Dr.  Wilson  and  Dr.  Duff — Utter 
Failure  of  the  Vernacular  System — Introduction  to  Mr. 
Robert — Project  of  a Christian  College  in  Turkey — Its 
Fundamental  Principles — Resignation  of  Connection  with 
the  Board * 


CHAPTER  XIX. 

ROBERT  COLLEGE. 

Purchase  of  Site — Failure  in  raising  Funds — Accession  of 
Abdul  Aziz — Interdict  by  a Pasha — Purchase  of  a New 
Site — Sami  Pasha’s  Confession — Leave  Obtained — Jesuit 
and  Russian  Influence — Mr.  J.  P.  Brown— The  Old  Bebek 
Seminary— Adet — Difficulty  of  Name — Mr.  Robert’s  Inter- 
dict-Growth of  the  College— The  Abbe  Bord — Direct  Ap- 
peal— Sir  Henry  Bulwer  and  His  Treachery — Leave  to 
Build — Imperial  Irade — Gentlemen  who  had  a part  in  the 
Work — A’ali  Pasha  Friendly — Laying  of  Corner-stone — 


CONTENTS. 


XI 


Addresses  in  Different  Languages — Description  of  Build- 
ing— Eighteen  Nationalities — Other  Colleges — Union  of 
Nationalities  in  the  Faculty 287 


CHAPTER  XX. 

SCOURGES  OF  TURKEY. 

Plague— Cholera — Malaria — Medical  Treatment 302 


CHAPTER  XXI. 

Koran  alone  not  Mohammedan  Law — Tradition — Various 
kinds  of  Tradition — From  Mohammed — From  the  four  Ca- 
liphs— Feeble  Tradition — Fetvas— Reduced  to  a Code  by 
Mehmet  the  Conqueror  and  by  Sulieman  the  Magnificent, 
a.  d.  1550 — Multeka-ul-ubhhur— Confluence  of  the  Seas — • 
Religious  Code — Attributes  of  God — Free  will  and  Fate — 
Immaculate  Conception — Law  against  Divination,  etc. — 
Ritual — Daily  Prayer — Funerals — Tithes  upon  Luxuries— 
Spiritual  Retreats  — Prayer  — Pilgrimage  — Morals  — Sub- 
jects of  this  part  of  the  Code  — Political  Code  — Four 
Parts — “Exigencies  of  the  Times.” — Dethronements — Fi- 
nance— Strangers  in  Moslem  Lands — Military  Code — Dec- 
laration of  War — Captives — Conquered  Lands — Rebels — 
Condition  of  People  in  subject  Lands — Property —Cos- 
tume— Churches  — Civil  Code  — Marriage  and  Divorce — 
Parental  and  Filial  Relation — Wills  and  Real  Estate — 
Slaves— Commerce — Miscellaneous  Laws— Mixed  Court — 
Witnesses — Penal  Code— Blasphemy — Apostasy  -Sedition 
— Murder — Adultery  — Opprobrious  Epithets  — Drunken- 
ness— Thefts— Robbery 317 


CHAPTER  XXII. 

Islam  misunderstood — Koran  obscure  to  the  Western  Mind 
— Aimed  at  Paganism— Taken  from  O.  T. — Mohammedan 

Religion  to  be  sought  in  Tradition— Theism — No  new  Rev- 


Xll 


CONTENTS. 


elation — Reaction  against  Polytheism — Theism  approved 
by  Reason  and  Conscience — Fatalism — They  do  not  try  to 
reconcile  Fate  and  Free  Will — Dr.  Draper  and  Ghazzali — 
Effect  ot  Fatalism — Opposed  to  a high  Civilization — Rit- 
ualism— Severe  and  exact — Its  Influence — Sensualism — In 
the  Koran — More  still  in  Tradition — Islam  a strong  Relig- 
ion— Strength  from  Environment — Influence  of  Christian 
Nations  upon  Turkey — English  Influence — Sir  Henry  Bul- 
wer — Circassians — Loans — Wane  of  Islam — Revival— Ori- 
ental Churches 343 


CHAPTER  XXIII. 

Ottomans  and  Misrepresentation  — Turkey  Reported  by 
Travellers — Levantine  Dragomans — Correspondents — Tel- 
egraphs—Associations  to  collect  Faults  and  Misdeeds — 

The  Savage  Tribes  of  the  Empire — Nothing  more  needed 
on  that  Side — Not  Immoral  to  speak  the  Truth — I.  In- 
crease of  Religious  Liberty — II.  Abolition  of  Confiscation 
and  Bastinado — The  Bloody  Code  Abolished — HI.  The 
whole  Scheme  of  Moslem  Education  Revolutionized — IV. 
European  Law  Introduced — Old  Law  of  Church-building 
Abolished— Progress — Y.  Material  Progress — Increase  of 
Revenue — Progress  in  the  Arts  of  War — YI.  Position  of 
the  Government  towards  Christian  Subjects  (Rayahs) — 

The  Medjliss,  Christians,  Rayahs,  admitted  to  high  Offices 
— List  of  Rayahs  in  Office — Forces  that  have  produced  the 
Change — Two  great  Changes  necessary — Conclusion 356 


AMONG  THE  TURKS. 


CHAPTER  I. 

ORIGIN  OF  THE  EMPIRE.— A.  D.  1300. 

The  origin  and  growth  of  the  Ottoman  empire 
have  attracted  the  attention  and  wonder  of  the 
civilized  world.  It  sprang  from  an  obscure  tribe 
of  about  four  hundred  families  dwelling  on  the 
banks  of  the  river  Sangarius,  which  flows  from  the 
Bithynian  Olympus  into  the  Black  Sea.  There  was 
nothing  to  suggest  the  possibility  of  its  coming 
power.  There  was  nothing  new  in  its  faith  or  its 
civilization.  It  had  no  pre-eminence  in  arts  or  arms. 
It  had  no  knowledge  of  the  world,  except  of  its 
immediate  surroundings.  And  yet  it  was  destined 
to  control  some  of  the  fairest  portions  of  the  world, 
including  the  whole  of  Asia  Minor,  Mesopotamia, 
Assyria,  Armenia,  Colchis,  the  Chersonesus,  Dacia, 
Moesia,  Thrace,  Illyricum*  Macedonia,  Greece  and 
all  her  islands,  Syria,  Arabia,  Egypt,  and  the  Afri- 
can coast;  all,  and  more  than  all,  that  was  con- 
trolled by  the  Seljukian  empire  of  the  Turks  and 
the  Byzantine  empire  of  the  Greeks.  The  personal 


14 


Among  the  Turks. 


character  of  Osman,  the  ambitious  and  able  founder 
of  the  empire,  may  account  for  the  early  successes. 
But  neither  the  personal  character  of  the  ruler 
nor  the  Mohammedan  religion  can  account  for 
ages  of  exceptional  growth  and  power.  For  one 
ceased  with  his  life,  immediately  after  the  taking 
of  Brusa ; and  the  other  was  an  old  factor  of  polit- 
ical life,  which  could  not  sustain  the  Saracenic 
power,  nor  the  Seljukian,  out  of  which  the  Otto- 
man sprang.  We  must  rather  look  to  the  institu- 
tions of  the  nascent  empire  for  an  explanation  of 
its  remarkable  success  and  steady  growth. 

The  founder  passed  away,  just  as  he  had  won 
Brusa  for  his  capital.  He  transmitted  his  posses- 
sions to  his  two  sons,  Qrkhan  and  Alladin.  The 
latter  refusing  to  share  the  power  with. his  brother, 
became  his  grand  vizir,  and  gave  himself  to  the 
organization  of  this  wild  and  turbulent  empire. 

His  first  and  great  measure  was  the  organization 
of  a standing  army,  not  for  a particular  conquest 
or  campaign,  but  to  be  devoted  thenceforth  to  the 
profession  of  arms.  Another  original  measure  for 
that  period  (a.d.  1326)  was  giving  the  entire  army 
such  a uniform  that  every  man  should  be  known, 
at  sight,  as  to  his  rank  and  position  in  the  army, 
whether  officer  or  private.  Thus  far  the  army  had 
been  a horde  of  mounted  fighters,  of  shepherd  war- 
riors. They  were  now  divided  into  infantry  and 
cavalry,  and  those  not  competent  for  service  were 
sent  to  their  homes.  Very  special  attention  was 
given  to  the  turban  as  an  important  article  of  the 


Bashi-bozook— Laws  of  War. 


15 


military  uniform,  its  different  forms  and  colors 
giving  every  needed  variety.  Hence  Bashi-bozook 
(rotten  head  or  irregular  head)  came  to  designate 
any  one  who,  without  a uniform,  was  fighting  on 
his  own  hook.  Every  armed  mob  is  a collection  of 
Bashi-bozooks.  As  every  Mohammedan  considers 
himself  born  to  be  a soldier,  there  is  no  want  of 
Bashi-bozooks,  irregular  fighters,  whenever  there 
is  war. 

The  pursuits  of  war  and  agriculture  being  now 
separated,  a simple  form  of  village  government 
was  adopted.  A kadi  or  a chief  man,  with  a coun- 
cil of  the  notables,  appointed  by  the  villagers  them- 
selves, regulated  all  their  affairs.  This  form  of 
municipal  government  still  exists,  and,  in  the 
hands  of  an'  intelligent  and  virtuous  people,  would 
effectually  secure  them  against  oppression. 

The  laws  of  war  were  so  promulgated  as  to  in- 
spire the  army  with  the  lust  of  conquest.  There 
was  one  object  never  lost  sight  of,  which  greatly 
modified  them.  The  object  of  Orkhan  and  his 
brother  was  to  found  a great  and  flourishing  em- 
pire. Nothing  was  therefore  to  be  destroyed  be- 
yond the  exigencies  of  war.  The  lands  subdued 
were  to  be  possessed,  and  therefore  not  to  be  des- 
olated. More  of  rhetoric  and  imagination  than 
historic  truth  has  been  expended  upon  the  blade 
of  grass  that  doesn’t  grow  after  the  sultan’s  horse 
has  passed.  A phrase  referring  to  Attila  has  been 
applied  to  all  the  sultans.  Their  guiding  principle 
was  preservation  for  their  own  use.  The  value  of 


16 


Among  the  Turks. 


captives  also  often  arrested  the  uplifted  arm.  It 
was  then  the  universal  law  of  war  that  the  lives 
of  the  conquered  were  at  the  mercy  of  the  con- 
queror, and  nothing  but  the  value  in  money  saved 
the  lives  of  those  who  surrendered.  The  conquered 
were  reduced  to  slavery,  kept  or  sold  as  slaves,  the 
females  incorporated  into  the  harem,  and  thus  the 
wastes  of  war  were  at  the  expense  of  the  enemy. 

The  advancement  of  the  faith  in  war  was  never 
lost  sight  of.  The  Mohammedan  is  first  of  all  re- 
ligious. All  who  professed  Islam  were  restored  to 
freedom  and  to  the  possession  of  their  goods.  And 
all  who  yielded  without  fighting,  were  also  secure 
in  the  possession  of  their  property.  Von  Hammer 
affirms  that  thousands  of  families  passed  over  from 
the  Byzantine  domination  to  the  Turkish  on  ac- 
count of  the  greater  security  of  life  and  property. 
The  confiscated  lands  were  divided  to  the  army 
and  to  the  sultan,  and  large  domains  were  granted 
to  the  mosques  for  the  support  of  the  faith. 

Both  religion  and  self-interest  contributed  to 
make  the  army  submit  to  its  new  organization 
and  severe  discipline,  and  to  inspire  it  with  the 
love  of  conquest.  The  idea  of  a standing  army, 
in  this  sense,  had  not  then  entered  into  the  Euro- 
pean mind. 

Another  institution  arose  under  this  second  sul- 
tan; the  terrible  institution  of  the  Janizaries,  the 
work  of  Kara  Halil  Tschendereli.  One  thousand 
Christian  youth,  of  the  finest  and  most  athletic 
forms,  were  selected  and  torn  from  their  homes, 


Institution  of  the  Janizaries.  17 


subjected  to  the  severest  discipline  and  the  most 
exact  but  nutritious  diet,  their  chief  officers  being 
named  from  culinary  operations,  and  the  kitchen 
made  a chief  magazine  of  war;  all  with  the  design 
of  forming  a magnificent  bodyguard  for  the  sul- 
tan in  the  field.  They  were  rewarded  by  high 
pay  and  a special  share , of  the  booty,  and  were 
thus  made  the  very  elite  of  the  army.  They  soon 
made  their  name  a terror,  and  their  prowess  de- 
cided many  a bloody  day  when  the  cross  went 
down  before  the  crescent. 

This  singular  body  of  troops  existed  nearly  five 
hundred  years.  Its  numbers  increased  to  twenty, 
according  to  some,  to  forty  thousand.  It  became 
a hereditary  caste,  the  sons  of  the  soldiers  alone 
being  admitted,  and  by  consequence,  the  tax  upon 
Christian  families  ceasing.  Von  Hammer  states 
that,  while  it  lasted,  not  less  than  half  a million  of 
Christian  youth  were  tom  from  their  homes  to 
recruit  this  choice  body  of  the  Moslem  army — an 
outrage  upon  human  nature  which  has  no  parallel, 
except  perhaps  in  the  treatment  which  Russia  has 
bestowed  upon  Polish  youth. 

Orkhan  had  now  a more  permanent,  better  or- 
ganized, better  disciplined,  and  better  paid  army 
than  any  monarch  of  Europe  possessed.  It  con- 
sisted of  horse,  foot,  and  Janizary  guards,  emu- 
lating each  other  in  their  bloody  work.  He  pro- 
ceeded at  once  to  make  use  of  it.  Nice  fell;  and 
over  the  altar  where  the  first  Christian  council  was 
gathered,  he  carved  with  his  yatagan  “ God  is  God 
2 


18 


Among  the  Turks. 


and  Mohammed  is  the  prophet  of  God.”  Nicome- 
dia  Cyzicus,  and  many  other  places,  shared  the 
same  fate.  The  whole  country  along  the  southern 
shore  of  the  Marmora,  and  almost  to  the  Bospho- 
rus, submitted  to  his  sway. 

The  new  forces  of  this  singular  state  consisted  in 
its  very  original  institutions.  It  was  organized  as 
no  other  state  had  been,  both  for  peace  and  war. 

Orkhan,  or  perhaps  more  correctly  his  brother 
Alladin,  was  the  true  founder  of  the  empire;  and 
intelligent  Moslems  who  study  their  own  history, 
always  speak  of  him  with  great  admiration.  He 
was  the  lawgiver,  the  great  administrator,  while 
Orkhan  was  the  leader  of  the  armies  to  battle. 

It  thus  became  an  empire  consecrated  to  war. 
The  whole  nation  was  inspired  by  this  one  idea  of 
conquest.  Both  officers  and  men  knew  their  work, 
and  no  sultan  could  have  successfully  adopted  a 
policy  of  peace.  The  early  conquests  were  not  so 
much  due  to  any  great  military  leader,  as  to  the 
fact  that  the  whole  nation  was  military,  and  war 
its  normal  work.  If  “they  that  take  the  sword 
shall  perish  by  the  sword,”  then  its  present  deca- 
dence and  dismemberment  are  only  the  retribution 
which  our  Lord  himself  announced,  and  which  the 
constitution  of  the  world  imposes  upon  the  nation 
that  trusts  in  war. 

The  youthful  empire  had  two  enemies  to  oppose 
and  obstruct  its  ambitious  designs.  The  Seljukhm 
Turkish  empire  and  the  Byzantine  Greek  empire 
were  both  in  its  path.  The  former  was  a kingdom 


The  Two  Empires. 


19 


divided  against  itself.  Its  great  sultan,  Malek 
Shah,  had  made  his  twelve  sons  governors  of  prov- 
inces, and  their  ambition  and  their  internecine  wars 
had  reduced  that  conquering  power  to  such  frag- 
ments, that  it  was  waiting  for  some  new  force  to 
reunite  them. 

The  Byzantine  empire  was  in  a still  more  de- 
plorable state,  resembling  the  present  condition 
of  the  Turkish  empire,  but  without  any  solid  ele- 
ment, like  the  Moslem  population,  to  maintain  its 
life. 

The  Christianity  of  the  empire  was  lost  in  driv- 
elling superstitions.  Magic  and  charms  and  relics 
and  miraculous  pictures,  and  holy  fountains  and 
places,  were  all  that  remained  of  the  Gospel  among 
the  common  people.  The  court  was  buried  in  lux- 
ury, the  people  in  poverty.  The  central  govern- 
ment had  no  power  over  the  provinces,  and  in  its 
internal  dissensions  often  called  upon  the  Turks  for 
aid.  Whoever  will  look  over  Labeau’s,  or  any  oth- 
er history  of  the  Byzantine  empire,  will  only  won- 
der that  it  endured  so  long.  If  its  government 
was  demoralized,  its  religion  was  paganized.  The 
time  was  approaching  when  it  must  pass  away. 

The  lamentations  often  raised  over  the  rich,  pop- 
ulous, and  happy  lands  desolated  by  the  Turks,  are 
not  justified  by  history.  They  had  long  been  the 
prey  to  every  species  of  disorder,  otherwise  the 
Mohammedan  conquests  could  never  have  been 
achieved. 


CHAPTER  II. 


GROWTH  OF  THE  EMPIRE. 

The  growth  of  the  Ottoman  empire  is  often 
spoken  of  as  extremely  rapid.  It  was  steady,  al- 
most uninterrupted,  rather  than  rapid.  It  gained 
its  capital,  Brusa,  in  1326.  It  could  not  effect  a 
lodgment  on  European  soil  until  1357.  After  this, 
almost  one  hundred  years  of  growth  and  expan- 
sion must  pass  away  before  it  could  take  Constan- 
tinople. During  this  time,  it  was  by  no  means 
idle.  It  subdued  the  Seljukian  provinces,  and  en- 
larged its  territories  both  in  Europe  and  Asia.  The 
taking  of  Constantinople,  in  1453,  was  only  the 
culmination  of  the  military  progress  of  a whole 
century.  The  Christian  powers  saw  this  steady 
advance,  but  did  nothing  to  check  it. 

The  fall  of  Constantinople  has  been  considered 
by  many  writers  as  an  event  disastrous  to  Christi- 
anity and  civilization.  It  gave  a shock  to  Europe 
and  the  civilized  world.  But  it  was  probably  the 
salvation,  rather  than  the  destruction  of  Christi- 
anity, even  in  the  East,  which  was  then  placed 
upon  the  defensive.  If  it  did  not  lead  directly  to 
its  reform  it  arrested  its  degeneracy.  It  was  hu- 
miliated and  oppressed,  but  not  destroyed. 

The  Mohammedan  law  makes  a distinction  be- 


Exemption  Tax. 


21 


tween  the  religions  which  have  a divine  revelation 
and  those  which  have  not.  The  men  of  a book. 
“ Kitablees,”  as  Christians  and  Jews,  are  not  to  be 
destroyed  nor  forced  to  abandon  their  faith.  Nor 
is  military  service  to  be  required  of  them.  The 
soldier  is  a defender  of  the  true  faith,  and  therefore 
neither  Christian  nor  Jew  could  be  relied  upon  as 
a true  soldier.  Instead  of  military  service,  a spe- 
cial tax  was  imposed  upon  all  Christian  and  Jew- 
ish subjects.  This  system  has  continued  to  the 
present  day.  This  is  so  well  known,  and  has  been 
so  universally  and  uniformly  acted  upon,  and  has 
constituted  such  a prominent  fact  in  the  Ottoman 
administration,  that  one  may  well  be  surprised  to 
hear  one  of  England’s  distinguished  scholars  and 
statesmen  declare  that  military  service  has  been 
demanded  of  all  except  the  five  millions  of  Rou- 
mania  and  Servia ! This  freedom  from  military 
service,  while  a mark  of  degradation  in  the  eyes 
of  the  Moslem,  has  had  some  compensations.  It 
has  saved  the  young  men  of  the  Christian  races 
from  the  wasting  influences  and  destructive  dis- 
eases of  the  camp  and  of  the  battle-field.  It  has 
secured  to  them  more  of  industry  and  thrift.  No 
traveller  in  Turkey  can  fail  to  notice,  in  passing 
from  a Turkish  to  a Christian  village,  low  as  the 
civilization  of  both  may  be,  that  some  signs  of 
growth  and  progress  are  to  be  seen  in  the  Chris- 
tian village,  which  will  be  looked  for  in  vain  in  the 
Moslem.  Even  at  this  great  disadvantage,  Chris- 
tianity is  better  than  Islam. 


22 


Among  the  Turks. 


The  Christian  populations  have  steadily  in- 
creased, and  gained  upon  the  Moslem  population. 
The  large  standing  army,  drawn  exclusively  from 
Moslem  young  men,  makes  serious  inroads  upon 
population.  The  camps  are  badly  cared  for,  and 
camp  diseases  ravage  them,  as  well  in  peace  as  in 
war.  This  makes  a preponderance  of  females,  ex- 
tremely onerous  and  harassing  to  the  poor  Moslem. 
Not  to  give  his  daughter  in  marriage  is  a disgrace, 
and  to  provide  a dowry  that  shall  distance  compe- 
tition is  impossible.  The  birth  of  a female  child  is 
therefore  often  considered  a misfortune.  A great 
deal  of  covert  infanticide  results  from  this.  The 
Moslems  are  never  guilty  of  the  foeticide  which  is 
the  curse  of  European  civilization ; but  the  female 
infant  often  dies  a natural  death  by  the  agency  of 
the  midwife,  within  a few  days  after  birth.  I have 
met  with  instances  in  which  evidently  some  drug 
had  been  administered;  the  mother  being  anxious 
and  suspicious,  and  in  general  not  an  accomplice. 
This  crime  has  attracted  government  attention,  but 
it  is  one  not  easily  suppressed. 

It  has  also  attracted  government  attention,  that 
their  “rayahs”  or  Christian  and  Jewish  subjects, 
the  Armenians,  Greeks,  Bulgarians,  and  Jews,  have 
nearly  doubled  within  this  half  century,  while  the 
Moslem  population  is  stationary.  Irresistible  forces 
would  change  eventually  the  balance  of  power  with- 
out foreign  interference. 

Certain  characteristics  of  the  Moslem  faith  con- 
tribute their  share  to  the  effectiveness  of  all  the 


Influence  of  Fatalism. 


23 


adverse  influences  from  which  the  Moslems  suf- 
fer. They  are  firm  believers  in  destiny.  “What 
is  written  is  written  ” in  the  decrees  of  fate,  upon 
“ the  preserved  tablet  ” which  Allah  guards.  This 
induces  a serene  composure,  which  makes  them 
put  off  till  to-morrow  whatever  presses  upon  them 
to-day.  War  finds  them  half  prepared,  now  that 
it  has  ceased  to  be  their  constant  pursuit.  Famine 
and  epidemics,  resulting  from  war  or  other  causes, 
sweep  them  away  in  grand  composure.  “ God  is 
great.”  “It  is  written.”  “Kismet  dur.”  (It  is 
fate).  I have  witnessed  extraordinary  instances 
of  apparent  satisfaction  in  death  which  was  sim- 
ply suicide,  the  sufferer  refusing  to  take  the  sim- 
plest precaution  against  impending  fate . Typhus, 
plague,  cholera,  and  all  their  train,  have  ravaged 
the  Moslem  hosts  unopposed. 

The  fall  of  Constantinople  and  the  overthrow 
of  the  Byzantine  empire,  placed  the  clergy  of  the 
Christian  sects  upon  a new  foundation.  Mehmet 
the  Conqueror,  ruthless  and  cruel  as  he  was,  knew 
what  was  necessary  to  the  order  and  advancement 
of  his  empire.  He  had  won  a glorious  capital,  des- 
olated and  ruined  by  war.  The  country  around 
had  been  eaten  up  by  its  invaders,  industry  was 
paralyzed,  and  starvation  threatened  to  complete 
the  destruction  of  war.  He  must  rally  and  reas- 
sure the  Christian  populations  both  native  and 
foreign. 

One  of  his  wisest  and  most  effective  measures 
was*  the  appointment  of  a Greek  bishop  to  be  pa- 


24 


Among  the  Turks. 


triarch  of  all  the  Greeks.  The  Armenians  and  Jews 
were  also  organized  under  the  same  system.  The 
sultan  himself  invested  them  in  their  robes  of  of- 
fice, and  his  high  officers  offered  them  their  felici- 
tations. The  patriarch,  in  addition  to  his  spiritual 
office,  was  the  civil  chief  of  his  community.  Great 
power  was  given  him  over  all  his  flock.  He  could 
inflict  heavy  penalties  for  spiritual  offences,  and 
his  ingenuity  could  make  almost  any  offence  a 
spiritual  one.  As  a recognized  officer  of  the  im- 
perial government,  it  also  gave  him  power  to  do 
much  for  the  alleviation  of  the  oppressed,  and  to 
bring  the  acts  of  unjust  governors  before  the  sul- 
tan. It  gave  a certain  fixed  status  to  Christianity 
in  the  realm,  and  did  something  to  mitigate  the 
sufferings  of  its  followers.  A number  of  important 
benefits  resulted  from  this  organization  of  the  sub- 
ject religions.  It  gave  them  a recognized  status 
before  the  law.  It  was  not  one  of  equality,  but  it 
was  something  to  have  the  right  to  claim  justice, 
and  always,  if  wronged,  to  appeal  to  the  sultan. 

It  secured  also  the  free  enjoyment  of  religion. 
The  churches  and  synagogues  have  been  secured 
by  an  imperial  Irade  or  “volition,”  a tenure  which 
is  never  questioned.  Education  has  also  been  left 
in  their  hands,  a privilege  for  ages  lightly  prized, 
but  now  felt  to  be  of  inestimable  value. 

A certain  share  in  the  village  government  was 
also  accorded  to  the  Christian  communities,  and 
they  chose  their  chief  men  to  manage  their  mu- 
nicipal affairs.  This  element  of  democratic  free- 


Immunities  Granted  to  Foreigners.  25 


dom,  slumbering  in  these  old  organizations,  is  now 
beginning  to  bear  fruit. 

At  the  fall  of  Constantinople,  certain  other  im- 
munities and  privileges  were  granted  to  foreigners, 
which  continue  in  force  to  this  day.  They  have 
been  added  to  by  successive  sultans,  and  form  the 
body  of  Ottoman  state  papers  known  in  Ottoman 
diplomacy  as  the  “Capitulations”*  not  in  the  mili- 
tary sense,  but  because  reduced  to  Chapters  (capita). 

By  these  the  right  is  secured  to  every  foreign 
nationality,  locating  in  Constantinople  and  the  em- 
pire, to  have  its  place  of  worship,  its  mill  and  ba- 
kery, its  consul,  and  the  right  to  be  tried  by  the 
consul,  in  all  cases  not  affecting  Ottomans;  and 
to  have  the  presence  of  its  consul  in  all  cases  be- 
fore the  Ottoman  courts.  The  foreigner  is  also  se- 
cured against  arrests  and  domiciliary  visits,  except 
with  the  concurrence  of  his  consulate  or  embassy. 
These,  and  many  other  valuable  privileges,  have 
been  accorded  to . foreigners,  and  have  been  taken 
advantage  of  to  such  an  extent  as  greatly  to  vex 
the  government.  Egypt  has  succeeded  in  abolish- 
ing them  all,  in  consequence  of  introducing  Euro 
pean  law  and  courts.  The  Sublime  Porte  is  moving 
in  the  same  direction.  Whether  this  government 
stand  or  fall,  the  Mohammedan  Code,  of  which 
some  account  will  be  given  in  another  chapter, 
must  be  set  aside  with  other  antiquated  things. 

* One  of  these  “Capitulation  ” immunities  led  to  the  founding 
of  Robert  College,  as  will  be  shown. 


26 


Among  the  Turks. 


The  assertion  that  *the  Koran  alone  is  Mohamme- 
dan law,  although  often  made,  is  only  one  speci- 
men of  European  ignorance  of  Turkish  affairs. 

Islam  has  governed  the  course  for  more  than  four 
hundred  years,  but  has  lost  in  the  race.  Its  Chris- 
tian subjects  are  more  intelligent,  more  thrifty,  and 
more  progressive  than  the  Moslems.  They  have 
borne  all  their  oppressions,  and  have  proved  that 
even  a corrupt  and  oppressed  Christianity  is  better 
than  the  purest  Islam. 

The  effect  of  the  fall  of  Constantinople  upon 
the  West  is  a subject  of  deep  interest,  but  will  be 
very  briefly  referred  to  here. 

It  coincided  so  nearly  with  the  invention  of 
printing,  that  when  the  treasures  of  classical  and 
Byzantine  learning  were  poured  upon  Europe,  the 
press  was  ready  to  save  and  multiply  them.  The 
study  of  Greek  spread  into  the  schools  of  learning. 
The  Greek  New  Testament  became  an  object  of 
profound  interest  and  study,  and  it  may  be  said 
that  the  fall  of  Constantinople  gave  the  New  Tes- 
tament to  the  European  mind.  The  Justinian  code, 
although  chiefly  in  Latin  as  well  as  Greek,  became 
an  object  of  increased  attention.  While  the  East 
held  the  sword,  and  cultivated  the  arts  of  war,  the 
West  gave  itself  to  intellectual  and  industrial  pur- 
suits. Printing,  Navigation,  Commerce,  Architect- 
ure, Painting,  and  finally,  the  Reformation,  lifted 
the  West  out  of  its  barbarism  and  ignorance ; and 
its  progress  in  arts  and  arms  has  left  the  East  cen- 
turies in  the  rear.  Four  centuries  ago  it  led  the 


Effects  of  Fall  of  Constantinople.  27 


world  in  arts  and  arms.  Now  it  gets  its  cannon 
from  Krupp  in  Germany,  its  Martini-Henry  rides 
from  Providence,  Rhode  Island,  and  its  ammuni- 
tion from  New  Haven,  Connecticut!  The  press 
has  proved  itself  mightier  than  cannon,  and  the 
arts  of  peace  mightier  than  the  arts  of  war. 


CHAPTER  III. 


EMPIRE  OF  1839. 

Having  been  appointed  by  the  American  Board, 
Feb.,  1837,  to  take  charge  of  a high  school  in  Con- 
stantinople, and  give  myself  to  the  work  of  edu- 
cation, my  attention  to  Ottoman  affairs  dates  from 
that  time,  with  about  thirty-five  years  of  actual 
residence  in  the  empire. 

The  condition  of  the  empire,  at  that  time,  was 
m the  highest  degree  critical.  For  the  first  three 
centuries  of  its  existence,  it  was  a menace  to  Chris- 
tendom. For  two  centuries,  it  had  been  steadily 
declining,  or,  what  amounted  to  the  same  thing, 
it  had  been  stationary,  while  other  nations,  its 
enemies,  had  been  making  rapid  advances.  Sul- 
tan Mahmud,  the  reformer,  who  had  nobly  strug- 
gled against  destiny  for  thirty  years;  who  had 
destroyed  the  Janizaries,  and  thereby  the  Turkish 
army;  who  had  lost  Greece,  and  had  lost  his  navy 
at  the  battle  of  Navarino,  and  had  embarrassed 
all  his  resources  in  wars  with  Russia,  but  who 
still  faltered  not  in  his  determination  to  rescue 
his  empire,  was  now  dying  of  consumption.  The 
rebellious  Pasha  of  Egypt,  who  had  once  been 
repelled  by  Russian  aid,  was  again  approaching, 
having  possession  of  Syria,  and  threatening  to  ad- 


Evangelistic  Movements  in  Turkey.  29 


vance  northward  to  the  Bosphorus.  By  prodigious 
efforts,  under  such  embarrassments,  the  sultan  had 
again  a fine  navy,  constructed  chiefly  by  the  dis- 
tinguished American  naval  architects,  Eckford  and 
Rhodes.  It  went  forth  from  the  Bosphorus  with 
such  a thunder  of  artillery  as  had  never  before 
shaken  Constantinople.  It  was  to  blockade  the 
Nile  and  secure  the  possession  of  Alexandria. 

Far  less  reliable  was  the  army,  commanded  by 
incompetent  officers,  and  destined  to  meet  the  dis- 
ciplined forces  of  Ibrahim  Pasha,  whose  very  name 
was  a terror  to  the  Turks.  The  sultan  was  dying, 
but  confident  of  life  till  he  should  hear  of  splendid 
victories,  so  that  his  soul  might  be  wafted  to  Par- 
adise on  the  fumes  of  blood  and  the  shouts  of 
triumph. 

Amid  these  stirring  political  scenes,  with  Europe 
all  attent  to  the  coming  phases  of  the  Eastern 
Question,  other  forces  of  a very  different  character 
had  begun  to  claim  attention. 

The  evangelistic  labors  of  the  American  Mission- 
aries at  Constantinople  had  commenced  in  the  year 
1831,  by  the  Rev.  Wm.  Goodell,  who  was  after- 
wards joined  by  Rev.  Messrs.  Dwight,  Schauffier, 
and  Holmes.  Before  recurring  to  the  political  as- 
pect of  affairs,  some  account  of  this  early  move- 
ment may  be  of  interest.  The  facts  to  be  narrated 
will  illustrate  the  character  of  the  work. 

A decided  impression  had  been  made  upon  edu- 
cation, and  a general  spirit  of  inquiry  had  been 
awakened.  The  old  unchangeable  East  had  begun 


30 


Among  the  Turks. 


to  move.  The  clergy  of  the  oriental  churches,  at 
first  friendly,  had  taken  the  alarm,  and  were  now 
arrayed  in  bitter  opposition.  I became  aware  of 
the  storm  that  was  rising  in  a somewhat  surprising 
manner.  My  Armenian  teacher  did  not  appear 
at  the  usual  hour;  but  in  the  afternoon,  panting 
and  covered  with  perspiration,  he  burst  into  my 
room,  and  throwing  a heavy  package  upon  the 
floor,  exclaimed,  “This  is  of  God,  Mr.  Hamlin !” 
Recovering  breath,  he  explained,  that  his  brother 
had  been  seized  by  the  patriarch,  and  thrown 
into  the  patriarch’s  prison,  on  account  of  his  well- 
known  evangelical  sentiments. 

The  prisoner  had  long  been  the  secretary  of  a 
secret  evangelical  union.  The  Greek  revolution, 
commencing  as  it  did  in  small  associations  affili- 
ated with  a central  body,  had  filled  the  Turkish 
mind  with  suspicion  of  all  associations  and  meetings 
of  every  kind  among  the  rayahs.  The  little  asso- 
ciated band  of  evangelicals  must  of  necessity  keep 
their  union  and  their  meetings  a profound  secret. 
The  object  of  the  “Union”  was  to  correspond  with 
all  enlightened  men  in  the  Armenian  church, 
throughout  the  empire.  The  meeting,  consisting 
then  of  twenty-two  members,  mostly  young  men, 
brought  together  the  correspondence  of  the  week, 
arranged  for  replies  to  important  letters,  concerted 
measures,  joined  in  prayer,  and  encouraged  each 
other  in  the  work.  The  letters  were  deposited 
with  the  secretary,  and  a record  of  all  the  doings 
carefully  kept. 


Seizure  of  Secretary. 


31 


When  the  secretary  was  seized  by  the  patriarch 
and  cast  into  prison,  he  apprehended  at  once  the 
danger  that  all  his  papers  would  be  also  seized. 
Through  the  grating  of  his  cell  he  saw  a friendly 
neighbor  who  quickly  bore  the  private  warning  to 
his  brother,  in  a distant  part  of  the  city,  of  the  im- 
pending danger.  He  repaired  immediately  to  the 
house,  and  secured  the  records  and  the  correspond 
ence,  containing  the  names  of  many  persons  wh< 
would  have  been  exposed  to  the  fury  of  the  per 
secution ; but  delaying  too  long  to  fill  the  place  o 
the  abstracted  papers  with  useless  and  harmless 
writings,  so  that  no  suspicion  should  be  raised,  the 
patriarch’s  officers  were  at  the  door  to  take  posses- 
sion. He  escaped  through  the  garden  to  a narrow 
lane,  thence  to  the  boat  landing,  and  took  a caique 
which  landed  him  within  ten  minutes’  rapid  walk 
of  my  residence.  He  affirmed  that  he  saw  the  offi- 
cers in  pursuit  behind  him,  and  begged  me  to  se- 
cure or  destroy  the  papers  at  once.  His  terror  had 
probably  created  the  pursuers.  I however  fastened 
the  gate,  took  the  archives  containing  the  fullest 
authentic  record  of  this  early  movement;  and  en- 
tering an  old  abandoned  wine-cellar,  into  which 
all  the  broken  and  useless  articles  of  an  age  had 
been  thrown,  I dug  deep  into  the  debris,  and 
finding  an  empty  cask,  I put  in  the  papers,  and 
then  packed  it  full  of  old  tin  coffee-pots,  and  all 
other  refuse  of  kitchen  utensils,  old  nails,  spikes, 
and  links  of  an  iron  chain,  till  I was  sure  rats 
could  not  penetrate  it ; and  then  restoring  the 


32 


Among  the  Turks. 


place  to  original  chaos,  left  it  to  darkness  and 
spiders  for  a whole  year.  These  papers  wdll  re- 
appear in  a still  more  exciting  scene,  when  I come 
to  speak  of  “ Muggerdicli  and  his  bed.”  For  the 
present,  the  revelation,  vdrich  would  have  sent 
ma'ny  an  innocent  person  into  exile,  and  have  sub- 
jected every  member  of  “the  Evangelical  Union” 
to  severe  penalties,  was  avoided. 

The  frightened  teacher  did  not  dare  to  continue 
his  services,  for  fear  of  the  patriarch’s  vengeance. 
Some  six  or  eight  persons  were  sent  into  exile, 
suffering  great  cruelties  by  the  way,  some  were 
thrown  out  of  employment,  and  anathema  was 
threatened  to  all  who  should  hold  intercourse  with 
these  “foreign  sectaries”  and  “apostles  of  a new 
faith.” 

After  some  weeks,  a Greek  friend,  Mr.  Constan- 
tinides,  to  the  end  of  his  life  a most  faithful 
friend  and  counsellor,  procured  a Russian  Arme- 
nian teacher.  Having  foreign  protection  the  pa- 
triarch could  not  molest  him. 

The  teacher,  Mr.  Mesrobe  Taliatine,  was  most 
cordially  welcomed  to  our  house  and  home.  Rath- 
er under  than  over  medium  size,  his  beard  and 
eye  intensely  black,  each  with  a lustre  peculiar  to 
itself,  with  a quiet  ease  and  grace  about  him,  and 
a knowdedge  “of  men  and  things”  not  to  be  looked  . 
for,  he  was  for  a time  a mystery.  But  his  experi- 
ence had  already  been  a varied  one.  He  had  left 
his  Russian  home,  where  his  father  wished  to  train 
him  for  the  priesthood,  in  order  to  join  a wealthy 


Russian  Armenian  Teacher. 


33 


Armenian  relative  in  Calcutta.  There  he  had  stud- 
ied for  six  years  in  Bishop’s  College,  established,  as 
he  thought,  by  Bishop  Heber,  some  of  whose  works 
he  had  translated  into  Armenian. 

Hearing,  in  Calcutta,  of  a hopeful  movement  of 
reform  among  his  countrymen  in  Turkey,  and  his 
relative  having  died,  he  came  to  Constantinople,  to 
find  the  patriarch  and  bankers  enemies  and  perse- 
cutors of  the  reform. 

His  disappointment  was  very  great,  and  he  was 
glad  to  find  a position  where  he  could  do  some- 
thing to  help  forward  the  movement. 

Every  day  he  was  in  our  family  our  esteem  for 
him  increased.  We  found  him  a truly  refined  and 
cultured  Christian  gentleman.  He  had  resided  for 
years  in  some  of  the  best  English  families  in  Cal- 
cutta, and  had  been  an  enthusiastic  and  successful 
student  in  English  history  and  literature.  He  was 
also  a man  of  Christian  faith.  We  resolved  never 
to  part  with  him  as  an  associate  in  our  work.  His 
soul  kindled  with  enthusiasm  at  the  thought  of  be- 
ing engaged  for  life  in  teaching  Armenian  youth. 
It  was  his  perfect  ideal  of  a useful  and  happy  life. 

One  day,  we  waited  for  him  at  dinner,  but  he 
did  not  come.  He  had  gone  out  for  an  hour’s  walk. 
In  the  course  of  the  afternoon,  a Persian  Armenian, 
in  the  service  of  the  Russian  embassy,  called  with 
an  open  note  from  the  teacher,  asking  me  to  de- 
liver to  the  bearer  his  clothes,  to  destroy  his  loose 
papers,  to  hold  his  manuscripts  subject  to  his  or- 
ders, to  receive  all  his  books  as  a donation  to  the 


31 


Among  the  Turks. 


library,  and  to  pray  for  him  while  on  his  unknown 
and  perilous  journey.  All  this  was  perfectly  as- 
tounding, but  soon  explained.  The  Russian  am 
bassador,  M.  De  Boutineff,  had  ordered  him  to  be 
seized  and  sent  to  Russia,  his  real  destination  being 
Siberia. 

One  of  the  elder  missionaries  went  to  remon- 
strate with  the  ambassador.  He  was  received  with 
cold  and  stately  courtesy,  and  his  appeal  was  un- 
heeded. After  various  proposals  had  been  made  in 
vain,  the  representative  of  the  autocrat  at  length 
said,  “While  I respect  your  official  character  and 
benevolent  intentions,  I may  as  well  now  assure 
you  that  the  emperor,  my  master,  will  never  allow 
Protestantism  to  set  its  foot  in  Turkey ! ” 

The  missionary,  rising  and  bowing  low  to  the 
ambassador,  replied,  “Your  excellency,  the  king- 
dom of  Christ,  who  is  my  master,  will  never  ask 
the  emperor  of  all  the  Russias  where  it  may  set  its 
foot!”  and  then  retired.  By  a singular  train  of 
circumstances,  into  which  entered  some  outside  aid, 
Mr.  Taliatine  effected  his  escape  and  brought  up  at 
Calcutta  instead  of  Siberia. 

An  American  resident  and  frequent  visitor  at 
my  house,  Mr.  X.,  was  providentially  on  the  same 
steamer  which  was  to  convey  Mrs  Taliatine  to 
Trebizond,  where  he  would  be  received  by  the 
Russian  bishop,  and  passed  on  to  Russian  terri- 
tory. Noticing  him,  with  surprise,  sitting  in  one 
corner  of  the  deck  amid  a crowd  of  passengers, 
he  exclaimed  “Why,  Mr.  Taliatine,  have  you  left 


Plan  of  Escape  from  Steamer.  35 


Mr.  Hamlin?” — and  then  learned  from  the  de- 
spairing man  that  he  was  on  the  way  to  Siberia. 
The  Turkish  steamer  was  commanded  by  an  Eng- 
lish officer  and  friend  of  ours,  Capt.  Benj.  Ford. 
“ Does  any  one  know  you  here  ? ” asked  Mr.  X. 
“ I have  seen  no  one  that  I know,”  replied  the 
Armenian.  Mr.  X.  then  took  him  below  into  the 
cabin,  and  informed  Capt.  Ford  of  all  the  circum- 
stances. As  Mr.  Taliatine  could  not  escape  be- 
tween the  Bosphorus  and  Trebizond,  and  as  the 
steamer  was  Turkish,  he  was  not  under  guard. 
The  English  captain  at  once  proposed  to  disap- 
point the  Russians  of  their  prey.  Mr.  Taliatine’s 
Russian  passport,  and  every  article  that  could 
point  to  his  identity,  was  made  into  a bundle 
and  dropped  through  a cabin  window  into  the 
sea.  His  shining  black  beard  was  removed,  and 
his  face  close  shaven;  and  he  was  dressed  in  the 
style  of  an  English  servant  with  long  overboots 
and  a stovepipe  hat, — a transformation  so  surpris- 
ing that  he  declared  that  no  one  would  recognize 
him,  as  he  could  not  recognize  himself!  It  was 
agreed  that  he  should  appear  on  deck  as  Mr.  X’s 
servant,  and  should  speak  nothing  but  English. 

The  intended  exile  arrived  at  Trebizond  with- 
out exciting  the  least  suspicion;  the  question  was, 
How  to  land? — for  every  passenger  must  present 
himself  at  the  passport  office  and  show  his  pass- 
port. To  evade  this  difficulty,  Mr.  X.  gave  him 
his  own  passport,  and  remained  on  board  himself. 
Mr.  Taliatine  thus  landed  as  an  American  gentle- 


36 


Among  the  Turks 


man,  presented  his  passport  to  the  Russian  Disliop 
who  was  there  watching  for  his  victim,  and  was 
allowed  to  pass  unchallenged.  He  proceeded  at 
once  to  the  house  of  the  English  consul,  Mr.  Ste- 
vens, with  a note  from  Mr.  X.,  saying,  “I  am 
on  board  without  a passport,  can  you  get  me  on 
shore?”  Mr.  Stevens  kindly  went  to  the  pasha, 
governor  of  that  Eyalet,  who  sent  his  own  boat  and 
brought  Mr.  X.  ashore,  without  any  regard  to  the 
passport  office,  and  the  two  passengers  proceeded 
on  their  way  as  rapidly  as  possible  to  Mosul.  At 
the  latter  place,  Mr.  Taliatine  found  an  English 
officer  .going  to  Calcutta,  and  was  very  glad  to 
serve  him  as  dragoman  on  the  long  journey  down 
the  Euphrates  valley  and  Persian  Gulf  to  Calcutta, 
the  place  in  all  the  world  where  he  most  wished 
to  go. 

The  poor  bishop,  meanwhile,  not  finding  his 
prisoner  in  the  passport  office,  went  on  board  the 
steamer  to  claim  him,  supposing  that  he  had  un- 
doubtedly concealed  himself  there,  and  intended  to 
return  to  Constantinople  without  landing.  Cap- 
tain Ford  treated  the  bishop  with  the  greatest  po- 
liteness, and  as  the  Siberian  criminal  could  not 
be  found,  he  offered  a large  reward  to  any  one, 
whether  of  the  bishop’s  party  or  of  the  crew,  who 
shordd  find  him.  After  a long  and  fruitless  search, 
the  bishop  returned  to  write  the  result  to  the  Rus- 
sian embassy.  The  Russian  agents  undoubtedly 
thought  he  had  jumped  overboard  and  was  lost; 
but  I had  the  pleasure  of  at  length  informing 


Dark  Prospfxts  of  Evangelicals.  37 


tliem  that  Mr.  Taliatine  had  become  the  editor 
of  an  evangelical  Armenian  newspaper  for  the  en- 
lightment  of  his  countrymen  in  the  East,  and  of 
showing  them  the  first  number.  Their  curiosity 
was  never  satisfied  as  to  his  escape. 

At  this  point,  there  was  little  hope  of  any 
onward  movement.  The  Armenian  church  had 
uttered  its  voice  in  anathema.  And  now  the 
* Oriental  Orthodox  Greek  Church  added  its  thun- 
der, threatening  excommunication  against  all  who 
should  buy,  sell,  or  read  our  books,  or  hold  any 
intercourse  with  these  “false  apostles.”  The  Ca- 
liph of  Islam  also  joined  his  voice,  and,  in  a stately 
and  solemn  firman,  enjoined  upon  the  Christian 
shepherds  to  look  well  to  their  flocks,  lest  evil 
beasts  should  enter  among  them.  When,  before, 
did  ever  the  supreme  authorities  of  the  Greek,  the 
Armenian,  and  the  Moslem  churches  unite  to  se- 
cure oriental  orthodoxy  against  the  influence  of  a 
few  quiet  men  ? 

It  was  doubtless  due  to  the  counsels  of  Mons. 
De  Boutin eff,  who,  as  a gentleman  of  German  edu- 
cation, could  better  comprehend  the  danger  of 
these  spiritual  forces,  that  an  order  was  obtained 
from  Mahmud  for  the  expulsion  of  the  missionaries 
from  the  empire. 

The  news  fell  upon  us  like  thunder  unheralded 
by  lightning.  I was  in  Dr.  Goodell’s  study,  for 
discussion  of  our  affairs,  when  Mr.  Brown,  the  Sec- 
retary of  Legation,  entered.  After  the  usual  salu- 
tation, by  Mr.  Goodell,  in  Turkish,  “ne  war?  no 


38 


Among  the  Turks. 


yok?”  (what  is  there?  what  is  there  noi) — the 
usual  way  of  introducing  conversation.  “Guzelik 
yok,”  replied  Mr.  Brown.  “There  is  no  goodness,” 
instead  of  the  usual  reply,  “The  goodness  of  God.” 
“What  is  the  matter?”  said  Mr.  Goodell,  alarmed 
at  the  manner  more  than  the  matter  of  the  reply. 
Mr.  B.  then  showed  him  Com.  Porter’s  dispatch 
to  the  Sublime  Porte,  acknowledging  the  receipt 
of  the  requisition  for  our  departure,  and  replying 
that,  inasmuch  as  our  treaty  was  only  a commer- 
cial one,  he  could  not  interfere,  but  would  inform 
the  gentlemen  concerned,  *and  he  did  not  doubt 
they  would  act  accordingly.  The  situation  had 
become  unexpectedly  critical.  And  our  fate  had 
been  made  known  to  us  in  a singular  manner. 
The  mother  of  the  Secretary,  “ Lady  Brown,”  as 
she  was  called  by  common  consent,  Commodore 
Porter’s  sister,  and,  great  as  he  was,  superior  even 
to  him,  a lady  to  whom  the  early  missionaries 
were  indebted  for  countless  acts  of  kindness,  knew 
of  the  dispatch,  and,  by  her  influence  and  inter- 
vention, it  was  thus  made  known  to  the  mission- 
aries. They  immediately  took  the  dispatch,  and 
protested  against  such  a reply  being  transmitted 
to  the  Sublime  Porte.  All  the  modification  that 
could  be  secured  was  that,  inasmuch  as  this  was 
a grave  measure,  he  wished  to  consult  his  govern- 
ment, and  would  demand  the  protection  of  the 
missionaries  in  the  meantime.  They  sent  immedi- 
ately to  the  secretary  of  state  their  argument 
upon  the  right  of  protection  in  common  with  all 


Betrayal  of  the  Fleet. 


39 


the  Roman  Catholic  missionaries,  who  had  been 
there  through  all  the  seventeenth  and  eighteenth 
centuries.  The  brave  old  commodore  was  perfect- 
ly certain  that  the  reply  would  be  in  accordance 
with  his  first  dispatch. 

While  we  were  waiting  in  this  suspense,  the  sul- 
tan himself  died,  July  1st,  1839.  His  entire  fleet 
was  betrayed  into  the  hands  of  the  pasha  of  Egypt 
and  added  to  his  own  navy;  most  of  the  officers 
however  refusing  to  serve.  The  Ottoman  army, 
of  eighty  thousand  men,  was  almost  annihilated 
at  the  battle  of  Negib,  near  Aleppo,  in.  Northern 
Syria.  So  sudden  and  terrible  was  the  rout,  that 
two  English  savans  in  the  rear  of  the  army  barely 
escaped  with  their  lives,  losing  instruments,  bag- 
gage, and  journals.  This  defeat  occurred  six  days 
before  the  sultan’s  death,  but  the  news  never 
reached  him.  The  treason  of  the  fleet  was  known 
at  the  capital  nearly  at  the  same  time.  A start- 
ling series  of  events,  which  struck  every  heart  with 
dismay!  Would  the  Moslems  rise  and  slaughter 
the  Christians?  Would  the  Russian  navy  appear 
in  the  Bosphorus,  as  it  did  in  1831?  Would  Ibra- 
him march  as  swiftly  as  possible  upon  Constanti- 
nople, subvert  this  dynasty,  and  place  his  father 
upon  the  throne  ? 

However  this  might  be,  I hired  another  Armenian 
teacher ! The  world  was  too  much  absorbed  in 
other  and  momentous  subjects,  to  think  of  us,  and 
our  Armenian  friends  drew  breath  again. 

The  Russians  were  not  ready.  Ibrahim  Pashca 


40 


Among  the  Turks. 


did  not  come.  The  young  sultan,  Abdul  Medjid, 
ascended  the  throne  of  his  father;  a new  ministry 
displaced  the  old;  the  patriarchs  were  changed, 
and  consequently  the  bishops;  we  looked  for  our 
enemies,  and  they  were  not  to  be  found.  Dr. 
Goodell  had  said,  in  the  darkest  hour,  in  his  own 
peculiar  way,  “The  great  Sultan  of  the  Universe 
can  change  all  this”;  and  lo!  it  was  done.  “God 
blew  and  they  were  scattered.”  The  evangelistic 
work  wras  resumed  with  new  courage.  The  exiles, 
with  one  exception,  ere  long  returned.  The  ban- 
ished secretary  came  a year  later,  and  I delivered 
to  him  the  buried  archives  complete,  with  the  ad- 
dition of  some  mould  and  dampness.  The  reply  of 
the  secretary  of  state  was  all  that  could  be  wished, 
affirming  that  we  must  have  the  same  protection 
as  that  accorded  to  the  papal  missionaries,  or  to 
those  of  “the  most  favored  nation.”  It  was  how- 
ever not  needed,  for  the  execution  of  the  order  re- 
quiring our  departure  was  never  again  referred  to. 

An  incident,  a sheer  accident,  of  this  period 
may  be  worth  recording.  While  passing  the  great 
Galata  Custom-house,  one  hot  day  in  July,  a great 
crowd  attracted  my  attention;  and  not  having  then 
learned  to  beware  of  crowds,  I penetrated  it,  and 
saw,  by  the  side  of  the  custom-house  wall,  a poor 
sailor  apparently  dying  of  cholera,  in  the  most 
revolting  and  horrible  circumstances.  His  bag  of 
sailor’s  clothes  was  near  him,  and  some  one  had 
given  him  a large  jug  of  water  for  his  insatiable 
thirst.  “Do  you  speak  English?”  “Yes,  damn 


An  American  Sailor. 


41 


your  eyes.”  “Are  yon  an  Englishman  or  an  Amer- 
ican?” “American,  damn  your  eyes!”  with  still 
worse  expressions  of  profanity.  I appealed  in  vain 
for  help  to  carry  him  to  a neighboring  boarding- 
house for  sailors,  kept  by  a Maltese.  The  stupid 
multitude,  the  refuse  of  all  nations,  wanted  to  see 
him  die.  There  is  a strange  spell  in  the  last  hours 
of  human  agony,  especially  to  brutal  natures. 

At  length  two  noble  Anglo- African  sailors,  from 
the  island  of  Jamaica,  offered  to  take  him,  and 
refused  all  compensation.  May  the  Lord  remem- 
ber it  to  them  in  that  day.  We  were  refused  ad- 
mittance. Next,  we  went  to  the  English  hospital, 
whose  rules  did  not  allow  of  his  reception,  and  red 
tape,  the  world  over,  is  stronger  than  human  life. 

A Maltese  boatman,  whom  I had  once  employed 
to  nurse  a sick  American  sea-captain  at  my  house, 
was  appealed  to,  and  he  received  him  into  his  boat- 
house. The  unselfish  hospitality  of  these  poor  men 
to  each  other  is  quite  remarkable;  but  otherwise, 
their  world  could  not  go  on.  The  profanity  of 
these  three  men,  the  suffering  man  and  his  bearers, 
was  more  shocking  than  any  thing  I had  experi- 
enced. Rebukes  had  no  effect  upon  them  what- 
ever. But  they  understood  the  language  of  the 
quarter  deck,  and  submitted  to  a positive  order  at 
once.  Without  this,  they  were  morally  unable  to 
control  themselves  in  the  use  of  language  which 
had  become  their  mother  tongue.  A physician 
was  called,  who  thought  the  case  hopeless,  but 
wrote  a prescription,  which  the  apothecary  refused 


42 


Among  the  Turks. 


to  make  up,  saying  it  would  kill  two  healthy  men ! 
On  my  asking  him  whether  he  was  physician  or 
apothecary,  and  if  he  did  not  know  that  whal 
might  kill  two  healthy  men  might  save  a dying 
man,  he  yielded,  and  the  medicine  was  adminis- 
tered, and  the  effect  watched  according  to  direc- 
tions. He  was  afterwards  removed  to  a good  room, 
by  the  kindness  of  Dr.  Stamatiades,  and  close  to 
his  house.  For  more  than  three  weeks  the  case 
was  a doubtful  one,  having  become  a typhoid. 
One  evening  word  was  sent  that  I should  be  ready 
to  bury  him  in  the  morning,  as  he  would  not  prob- 
ably live  through  the  night.  I went  and  found 
him  better.  The  crisis  had  turned  towards  life. 
He  afterwards  had  an  alarming  relapse,  from  eat- 
ing fruit  offered  to  him  by  a colored  sailor.  But 
again  he  recovered.  The  Rev.  Mr.  Hebard  of  the 
Beirut  Seminary  was  then  with  me,  in  very  feeble 
health.  He  visited  the  poor  sailor  daily,  after  he 
was  able  to  talk  with  one.  Dr.  Goodell  also  felt  a 
deep  interest  in  him.  He  was  extremely  ignorant, 
could  hardly  read,  but  had  that  sailor  honesty  and 
simplicity  that  can  never  be  counterfeited.  If  he 
called  himself  “ a poor  damned  sinner,”  the  language 
was  to  him  the  best  possible.  His  profanity  Avas 
better  than  some  men’s  put-on  piety.  It  Avas  some 
Aveeks  before  he  found  a chance  to  sail  for  Boston. 
I remember  Avell  the  morning  he  left.  He  came  to 
thank  me,  and  to  say  good-by.  As  he  stood  lin- 
gering for  a moment  by  the  door,  he  said,  “I  have 
been  a very  Avicked  man,  Mr.  Hamlin,  and  have 


His  Subsequent  History. 


43 


done  all  the  evil  I could  in  the  world,  and  now  I 
am  going  to  do  all  the  good  I can”;  and  so  he 
departed. 

i liree  years  after  I received  a letter  from  him. 
It  began,  “Dear  Mr.  Hamlin,  Thank  God  I still 
survive  the  ded.”  It  was  phonetically  spelt,  but 
full  of  life  and  point.  Among  other  things,  he 
wrote,  “ I am  here  workin’  and  bio  win’  the  Gospel 
trumpet  on  the  Eri  Kanal.”  I carried  the  letter  at 
once  to  Dr.  Goodell,  who  clapped  his  hands  on 
reading  it.  “ Let  me  begin  the  answer,”  said  the 
doctor;  and  taking  a sheet  of  paper,  he  wrote, 

“ Dear  Mr.  Brown. — Blow  away,  brother,  blow  ! 

“Yours  in  blowing  the  same  Gospel  trumpet. 

“ William  Goodell.” 

After  this,  twenty-five  years  passed  away  in  the 
furnace,  often  seven  times  heated,  of  life’s  experi- 
ences and  labors;  and  the  poor  sailor  was  entirely 
forgotten.  In  1867,  I was  in  Paris,  at  the  Great 
Exposition.  Two  friends  from  Whitinsville,  Mass., 
invited  me  to  dine  with  them  at  the  Hotel  Chat- 
ham, Rue  St.  Augustine.  At  the  table  d’hote,  filled 
by  guests  from  many  nations,  we  were  conversing 
as  by  ourselves.  At  the  close  of  the  dinner,  as  we 
were  about  to  rise,  the  gentleman  sitting  at  my 
right  said  to  me,  “You  will  excuse  me,  sir,  if  I ask 
you  a question.  I perceive  by  your  conversation 
that  you  have  been  in  Constantinople.”  “ Yes,  sir, 
I am  directly  from  there.”  “Well,  sir,  while  you 
were  there,  did  you  happen  to  meet  with — I do  not 


44 


Among  the  Turks. 


suppose  you  did — but  I want  to  ask  the  question — 
one  Dr.  Cyrus  Hamlin,  a D.D.  or  an  M.D.,  but 
I think  the  latter?’7  His  deliberate,  apologetic 
tone  naturally  occasioned  a laugh,  which  he  as 
naturally  frowned  upon,  until  I said  to  him,  u I am 
the  very  person  you  ask  for.”  “Are  you?”  said 
he,  “I  have  often  thought  I would  like  to  meet 
you.  I am  just  from  Honolulu,  Sandwich  Islands. 
I have  known  a man  there  by  the  name  of  Brown, 
a man  who  has  done  a great  deal  of  good  among 
the  sailors,  can  go  anywhere  and  everywhere  with 
the  Bible;  and  he  has  told  me  how  he  was  once 
dying,  a blasphemous  dog  (his  own  words),  in  the 
streets  of  Constantinople,  and  you  picked  him  up 
and  saved  him,  soul  and  body.”  Mentioning  vari- 
ous other  things,  he  added,  “ Is  this  all  true,  or  is 
it  in  part  a sailor’s  long  yarn  ? ” 

In  the  meantime,  memory  exhumed  from  its  bur- 
ied treasures  a poor  dying  sailor  of  1839.  There 
was  time  only  for  a very  brief  interview  with  the 
Honolulu  party,  and  an  appointment  was  made  to 
meet  again,  which  however  failed,  and  I had  un- 
fortunately not  taken  the  name  of  the  gentleman. 
On  my  mentioning  the  circumstance  to  a friend  in 
this  country,  he  said  to  me,  “ One  of  those  gentle- 
men must  be  Dr.  Wood  of  Jamaica  Plain.”  At 
the  first  opportunity  I visited  him,  and  found  it 
was  even  so.  After  a pleasant  interview,  he  re- 
marked: “It  occurred  to  Mr.  Stillman  and  myself, 
in  Paris,  that  you  were  probably  the  young  mis- 
sionary who  was  at  the  Marlborough  Hotel,  Bos- 


Distant  Places  Linked  Together.  45 


ton,  and  sailed  for  Constantinople  at  the  same  time 
that  we  sailed  for  the  Sandwich  Islands  in  1838.” 
On  comparing  notes,  we  found  that  it  was  so; 
although  both  parties  had  forgotten  the  others’ 
names.  A short  time  after,  I received  from  Dr. 
Wood,  through  Mr.  Farnsworth  of  Boston,  a dona- 
tion for  Robert  College  of  $250. 

The  Marlborough  Hotel,  Boston,  the  Galata  Cus- 
tom-house, the  Erie  Canal,  Honolulu,  Hotel  Chat- 
ham, Rue  St.  Augustine,  Paris,  Jamaica  Plain,  Rob- 
ert College,  all  apparently  accidental,  and  scattered 
through  the  space  of  twenty-nine  years ! How 
strange  the  links  in  the  chain  of  life! 


CHAPTER  IV. 


ACCESSION  OF  ABDUL  MEDJID. 

At  the  accession  of  Abdnl  Medjid,  a youth  of  six- 
teen, the  Ottoman  empire  seemed  to  have  reached 
the  very  brink  of  destruction.  It  was  at  the  mer- 
cy of  its  rebellious  vassal  Mahommed  Ali.  It  had 
neither  army  nor  navy,  neither  officers  nor  soldiers, 
neither  money  nor  credit.  Its  only  advantage  was 
that  it  had  no  debt. 

The  prompt  interference  of  Europe  compelled 
the  pasha  to  give  up  Syria.  The  reduction  of 
the  strong  fortress  of  St.  John  d’Acre  by  the  Brit- 
ish fleet  was  a persuasive  argument  to  bring  him 
to  terms.  He  could  abolish  the  sultan;  he  could 
not  resist  Europe. 

It  was  considered  an  omen  for  good,  that  the 
rising  diplomat  Resliid  Pasha,  was  made  minister 
of  foreign  affairs.  He  was  a favorite  at  the  Eng- 
lish embassy,  and  he  had  the  reputation  of  being 
very  decidedly  pro-English.  On  the  11th  of  July, 
1839,  the  grand  ceremony  of  girding  on  the  sword 
of  Osman  took  place,  at  the  Mosque  of  Eyoub, 
without  the  city;  and  the  procession  from  thence 
to  the  palace,  through  the  heart  of  the  city,  was 


Reception  of  the  Hatti  Scheriff.  47 


the  most  magnificent  which  that  generation  had 
seen.  It  answered  all  that  one  could  imagine  of 
“barbaric  gold  and  pearl.” 

But  while  the  civil  and  military  dignitaries  of 
the  empire  were  ablaze  with  diamonds,  horse  and 
man,  and  with  all  the  jewelry  the  Orient  could 
produce,  the  Mohammedan  clergy,  brought  up  the 
real  in  severe  and  neat  simplicity,  without  an  orna- 
ment. It  was  refreshing  to  look  upon  men,  after 
the  long  and  weary  gaze  upon  diamonds  and 
pearls. 

Shortly  after  was  issued  that  famous  and  his- 
toric rescript,  the  Hatti  Scheriff  of  Gul  Hane.*  It 
occasioned  a surprise  which  can  not  now  be  under- 
stood. It  kindled  the  rage  and  indignation  of  the 
old  Mussulmans,  and  the  enthusiastic  hopes  of  the 
ray  alls  and  of  the  party  of  progress  among  the 
Turks.  The  reforms  of  the  late  Sultan  Mahmud 
had  been  driven  forward  by  his  own  iron  will;  but 
now  the  whole  world  was  called  to  participate. 
Bribery  and  corruption  were  to  cease,  and  perfect 
equality  of  rights  was  to  be  enjoyed.  The  follow- 
ing is  the  text  of  this  remarkable  document;  and  it 
will  repay  a careful  reading  to  those  who  wish  to 
understand  the  subsequent  course  of  events  in  the 
empire,  and  the  fruitless  attempts  to  engraft  the 
new  upon  the  old.  It  must  be  read,  however,  with 

* Gul  Hane  or  Rose  Garden  was  the  name  of  the  place  where 
it  was  first  promulgated.  It  is  within  the  walls  of  Seraglio 
Point,  and  is  now  occupied  by  a large  government  printing 

house. 


48 


Among  the  Turks. 


the  constant  recollection  that  it  was  issued  to  a 
people  three  fourths  of  whom  were  still  in  the  mid- 
dle ages. 

“hatti  scheriff  of  gul  hane. 

“It  is  well  known  that,  during  the  early  ages  of 
ihe  Ottoman  Monarchy,  the  glorious  precepts  of 
the  Koran  and  the  laws  of  the  Empire  were  ever 
held  in  honor.  In  consequence  of  this  the  Empire 
increased  in  strength  and  greatness,  and  all  the 
population,  without  exception,  acquired  a high  de- 
gree of  welfare  and  prosperity. 

“For  one  hundred  and  fifty  years  a succession  of 
incidents  and  various  causes  has  checked  this  obe- 
dience to  the  sacred  code  of  the  law,  and  to  the 
regulations  which  emanate  from  it,  and  the  pre- 
vious internal  strength  and  prosperity  have  been 
converted  into  weakness  and  poverty ; for,  in  truth, 
an  empire  loses  all  its  stability  when  it  ceases  to 
observe  its  laws. 

“ These  considerations  have  been  ever  present  to 
our  mind,  and  since  the  day  of  our  accession  to 
the  throne  the  thought  of  the  public  good,  of  the 
amelioration  of  the  condition  of  the  provinces,  and 
the  alleviation  of  the  national  burdens,  have  not 
ceased  to  claim  our  entire  attention.  If  we  take 
into  consideration  the  geographical  position  of  the 
Ottoman  Provinces,  the  fertility  of  the  soil,  and 
the  aptness  and  intelligence  of  the  inhabitants, 
we  shall  attain  the  conviction  that,  by  applying 
ourselves  to  discover  efficacious  methods,  the  result 


Text  of  the  Hatti  Scheriff. 


49 


which,  with  the  aid  of  God,  we  hope  to  obtain,  will 
be  realized  within  a few  years. 

“Thus,  then,  full  of  confidence  in  the  help  of  the 
Most  High,  supported  by  the  intercession  of  our 
Prophet,  we  consider  it  advisable  to  attempt  by 
new  institutions  to  attain  for  the  provinces  com- 
posing the  Ottoman  Empire  the  benefits  of  a good 
administration. 

“These  institutions  will  principally  refer  to  these 
topics : 

“1.  The  guarantees  which  will  insure  our  sub- 
jects perfect  security  for  their  lives,  their  honor, 
and  their  property. 

“2.  A regular  method  of  establishing  and  col- 
lecting the  taxes. 

“ 3.  An  equally  regular  method  "of  recruiting, 
levying  the  army,  and  fixing  duration  of  the  ser- 
vice. 

“ In  truth,  are  not  life  and  honor  the  most  pre- 
cious blessings  in  existence?  What  man,  what- 
ever may  be  his  detestation  of  violence,  would 
refrain  from  having  recourse  to  it,  and  thereby 
injuring  the  government  and  his  country,  if  his 
life  and  honor  are  exposed  to  danger  ? If,  on  the 
contrary,  he  enjoys  perfect  security  in  this  respect, 
he  will  not  forget  his  loyalty,,  and  all  his  acts  will 
conduce  to  the  welfare  of  the  government  and  his 
fellow-subjects. 

“ If  there  is  no  security  for  their  fortune,  all 
listen  coldly  to  the  voice  of  their  Prince  and  coun- 
try; none  attend  to  the  progress  of  the  common 

i 


50 


Among  the  Turks. 


weal,  absorbed  as  they  are  in  their  own  troubles. 
If,  on  the  other  hand,  the  citizen  possesses  in  con 
fidence  his  property,  of  whatever  kind  it  may  be, 
then  full  of  ardor  for  his  own  affairs,  the  sphere  of 
which  he  strives  to  extend  in  order  to  increase  that 
of  his  own  enjoyments,  he  daily  feels  his  love  for 
his  Prince  and  his  country  growing  more  fervent 
in  his  heart.  These  sentiments  become  within  him 
the  source  of  the  most  laudable  actions. 

“ It  is  of  the  highest  importance  to  regulate  the 
imposition  of  the  taxes,  as  the  State,  which  in  the 
defence  of  its  territory  is  forced  into  various  ex- 
penses, can  not  procure  the  money  necessary  for 
the  army  and  other  branches  of  the  service,  save 
by  contributions  levied  on  its  subjects. 

“ Although,  thanks  to  God,  our  subjects  have 
been  for  some  time  delivered  from  the  scourge  of 
monopolies,  falsely  regarded  hitherto  as  a source 
of  revenue,  a fatal  practice  still  exists,  although  it 
can  only  have  the  most  disastrous  consequences: 
it  is  that  of  the  venal  concessions  known  by  the 
name  of  Iltizim. 

“ Under  this  system  the  civil  and  financial  ad- 
ministration of  a province  is  intrusted  to  the  arbi- 
trary will  of  an  individual;  that  is,  at  times,  to 
the  iron  hand  of  the  most  violent  and  covetous 
passions;  for  if  the  administrator  is  not  good,  he 
cares  for  nothing  but  his  own  advantage. 

“It  is  therefore  necessary  that,  in  future,  each 
member  of  the  Ottoman  Society  should  be  taxed 
in  a ratio  to  his  fortune  and  his  ability,  and 


Text  of  the  Hatti  Scheriff. 


51 


that  nothing  further  should  be  demanded  from 
him. 

“ It  is  also  necessary  that  special  laws  should  fix 
and  limit  the  expenses  of*  our  forces  on  land  and 
sea. 

“ Although,  as  we  have  said,  the  defence  of  the 
country  is  of  paramount  consideration,  and  it  is 
the  duty  of  all  the  inhabitants  to  furnish  soldiers 
for  this  end,  it  is  necessary  to  establish  laws  to 
regulate  the  contingent  which  each  district  should 
furnish,  according  to  the  requirements  of  the  mo- 
ment, and  to  reduce  the  time  of  active  military 
service  to  four  or  five  years,  for  it  is  both  commit- 
ting an  injustice  and  inflicting  a deadly  blow  on 
the  agriculture  and  industry  of  the  country,  to 
take,  without  regard  to  the  respective  populations 
of  the  districts,  more  from  one  and  less  from  an- 
other than  they  are  able  to  furnish;  at  the  same 
time  it  is  reducing  the  soldiers  to  despair  and  con- 
tributing to  the  depopulation  of  the  country  to  re- 
tain them  during  their  whole  life  in  the  service. 

“ In  fine,  without  the  various  laws,  the  neces- 
sity of  which  has  been  recognized,  the  Empire  can 
neither  possess  strength,  nor  wealth,  nor  prosper- 
ity, nor  tranquillity.  On  the  contrary,  it  may 
hope  for  them  all  from  the  existence  of  these 
new  laws. 

“ For  this  reason,  in  future,  the  cause  of  every 
accused  party  will  be  tried  publicly,  in  conformity 
with  our  divine  law;  and  until  a regular  sentence 
has  been  pronounced,  no  one  can  put  another  to 


52 


Among  the  Turks. 


death,  secretly  or  publicly,  by  poison,  or  any  other 
form  of  punishment. 

“No  one  will  be  permitted  to  assail  the  honor 
of  any  one,  whosoever  he  may  be. 

“ Every  person  will  enjoy  the  possession  of  his 
property  of  every  nature,  and  dispose  of  it  with  the 
most  perfect  liberty,  without  any  one  being  able 
to  impede  him.  Thus,  for  example,  the  innocent 
heirs  c3f  a criminal  will  not  be  deprived  of  their 
legal  rights,  and  the  property  of  the  criminal  will 
not  be  confiscated. 

“These  Imperial  concessions  extend  to  all  our 
subjects,  whatever  religion  or  sect  they  may  be- 
long to,  and  they  will  enjoy  them  without  any 
exception. 

“ Perfect  security,  is,  therefore,  granted  by  us  to 
the  inhabitants  of  the  Empire,  with  regard  to  their 
life,  their  honor,  and  their  fortune,  as  the  sacred 
text  of  our  law  demands. 

“With  reference  to  the  other  points,  as  they 
must  be  regulated  by  the  concurrence  of  .enlight- 
ened opinions,  our  Council  of  Justice,  augmented 
by  as  many  new  members  as  may  be  deemed 
necessary,  to  whom  will  be  adjoined  on  certain 
days  which  we  shall  appoint,  our  Minister  and 
the  notables  of  the  Empire,  will  meet  for  the  pur- 
pose of  establishing  the  fundamental  laws  on  these 
points  relating  to  the  security  of  life  and  property 
and  the  imposition  of  the  taxes.  Every  one  in 
these  assemblies  will  state  his  ideas  freely  and 
give  his  opinion. 


Text  of  the  Hatti  Scheriff. 


53 


“The  laws  relating  to  the  regulations  of  the 
military  service  will  be  discussed  by  the  Military 
Council,  holding  its  meeting  at  the  palace  of  the 
Seraskier.  As  soon  as  the  law  is  decided  upon,  it 
will  be  presented  to  us,  and  in  order  that  it  may 
be  eternally  valid  and  applicable,  we  will  confirm 
it  by  our  sanction,  written  above  it,  with  our  Im- 
perial hand. 

“As  these  present  institutions  are  solely  intended 
for  the  regeneration  of  religion,  government,  the 
nation,  and  the  Empire,  we  engage  to  do  nothing 
which  may  be  opposed  to  them. 

“As  a pledge  for  our  promise,  we  intend,  after 
having  deposited  this  in  the  hall  which  contains 
the  relics  of  the  Prophet,  in  the  presence  of  all 
the  Ulema  and  Grandees  of  the  Empire,  to  take 
an  oath,  in  the  name  of  the  Almighty,  and  cause 
the  Ulema  and  Grandees  also  to  swear  to  that 
effect. 

“After  that,  any  one  of  the  Ulema  or  Grandees, 
or  any  other  person  whatsoever  who  violates  these 
institutions,  will  undergo,  without  regard  to  rank, 
consideration  or  credit,  a punishment  appointed 
for  his  guilt  when  proven.  A penal  code  will  be 
drawn  up,  to  this  effect. 

“ As  all  the  functionaries  of  the  Empire  will  re- 
ceive from  this  day  a suitable  salary,  and  those 
whose  functions  are  not  at  present  sufficiently  re- 
warded will  be  advanced,  a rigorous  law  will  be 
passed  against  the  traffic  in  favors  and  appoint- 
ments, which  the  Divine  laws  reprove,  and  which 


54 


Among  the  Turks. 


is  one  of  tlie  principal  causes  of  the  decay  of  the 
Empire. 

“The  enactments  thus  made  being  a complete 
renovation  and  alteration  in  ancient  usages,  this 
Imperial  Rescript  will  be  published  at  Constanti- 
nople and  in  all  the  towns  of  our  Empire,  and  will 
be  officially  communicated  to  all  the  Ambassadors 
of  friendly  Powers,  residing  in  Constantinople,  in 
order  that  there  may  be  witnesses  of  the  conces- 
sion of  these  institutions,  which,  with  the  favor 
of  the  Almighty,  will  endure  forever. 

“May  the  All-Powerful  God  have  us  all  in  His 
holy  keeping! 

“May  those  who  commit  any  act  contrary  to  the 
present  institutions,  be  the  objects  of  the  Divine 
malediction,  and  eternally  deprived  of  every  kind 
of  happiness ! ” 

A number  of  points  in  this  document  are  worthy 
of  remark.  It  wears  very  decidedly  that  air  of 
Moslem  piety,  and  regard  for  the  divine  law, 
which  has  characterized  all  Moslem  state  papers. 
But  it  contradicts  itself.  For,  in  opposition  to  that 
law,  it  declares  the  perfect  equality  of  all  citizens, 
without  regard  to  their  religion.  It  also  declares 
these  enactments  to  be  “a  complete  alteration  and 
renovation  in  ancient  usages/’  The  sultan  also 
renounces  a fundamental  right  of  the  caliphate 
as  defined  by  the  law.  One  of  his  titles  is  “the 
hunldar”  — the  blood-letter.  The  Mohammedan 
commentators  accord  to  him  the  right  to  put  to 


Limitation  of  the  Sultan’s  Rights.  55 

death  up  to  fourteen  persons  a day,  without  giving 
any  account  of  the  act,  or  asking  any  advice ; but, 
beyond  this  number,  he  must  consult  the  Divan. 
In  this  imperial  rescript,  he  renounces  that  right, 
and  declares  that  no  one  shall  be  executed  without 
having  had  a public  trial.  Personally  he  kept  this 
promise,  and  could  hardly  be  induced  to  sign  the 
death  warrant  of  the  greatest  criminal  legally  con- 
demned to  death.  This  paper  represents  the  end 
of  government  to  be  the  safety,  happiness,  and  well- 
being of  the  people ; the  exact  reverse  of  the  orien- 
tal idea  of  government  and  people. 

The  rayahs  were  not  slow  to  notice  the  con- 
tradictions and  the  admissions  of  this  remarkable 
paper.  It  was  both  praised  and  ridiculed.  The 
old  Mussulmans  cursed  it  as  a flagrant  sacrificing 
of  the  divine  law  it  so  much  praised,  and  the  Chris- 
tian subjects  looked  upon  it  as  the  introduction  of 
a new  era.  It  was  an  open  confession,  before  all 
the  world,  of  the  miserable  condition  of  the  empire, 
and  that  nothing  but  reform  could  save  it.  Eng- 
lish policy  had  triumphed;  and,  for  the  time,  Rus- 
sia was  supposed  to  be  held  in  check.  In  point 
of  fact,  Turkish  diplomacy  was  then  driven  hither 
and  thither  by  the  opposing  forces  of  Russia  and 
England;  and  Turkey,  sometimes  leaning  to  one, 
and  sometimes  to  the  other,  could  carry  forward 
nothing  to  any  permanent  result. 

Soon  after  the  issue  of  this  “hatt”  one  of  mv 

■ «/ 

Greek  neighbors  knocked  down  a Mussulman  for 
cursing  his  grandmother  and  his  religion.  Both 


56 


Among  the  Turks. 


had  to  appear  before  the  pasha  at  Chinili  Kiosk, 
where  both  were  fined,  and  put  under  bonds  to 
keep  the  peace.  The  Greeks  claimed  the  day,  and 
said  they  were  willing  to  be  fined  for  knocking 
down  a Mussulman.  The  Mussulman  thought  it 
hard  if  he  could  not  curse  a ghiaour  and  his  relig- 
ion without  being  knocked  dowm  and  fined.  Very 
many  such  instances  occurred,  in  which,  often,  the 
rayali  had  the  worst  of  it,  and  yet  considered  it 
a great  improvement  upon  old  times. 

The  true  value  of  this  document  is  to  be  sought 
in  its  effects  upon  the  people  more  than  in  the 
administration  of  government.  It  went  through 
the  empire.  It  woke  up  the  slumbering  East.  It 
was  the  first  voice  that  announced  to  the  people 
the  true  object  of  government,  and  the  legitimate 
ends  to  be  attained. 

While  this  imperial  rescript  was,  in  general,  a 
disappointing  failure,  it  can  not  be  denied  that  it 
accomplished  some  good  in  the  administration.  It 
stopped  summary  executions,  and  since  then  no 
government  in  Europe  has  condemned  so  few  crim- 
inals to  extreme  penalties.  It  gave  the  rayahs 
courage  to  contend  for  their  rights,  and  brought  for- 
ward the  novel  idea  that  men  are  equal  before  the 
law,  and  that  all  are  entitled  to  a fair  and  public 
trial.  It  changed  to  some  small  degree  the  admin- 
istration by  introducing  salaries.  For  so  it  set 
aside  the  powerful  and  pernicious  clique  of  govern- 
ment bankers,  it  diminished  the  civil  power  of 
the  clergy,  and  at  all  events  it  changed  the  cur 


Foreign  Teachers. 


57 


rent  of  thought  into  new  channels,  never  to  revert 
again  to  the  old. 

A naval  school,  a medical  school,  and  a mili- 
tary academy,  already  established,  received  a great 
impulse.  Foreign  teachers  were  introduced,  with 
high  salaries,  and  the  attendance  of  students  was 
large.  There  were  many  inherent  obstacles  to 
be  overcome.  The  pupils  were  never  so  rigidly 
trained  in  French  as  to  be  able  to  use  it  with  free- 
dom as  an  instrument  of  education.  The  lectures 
and  text-books  in  French  were  imperfectly  under- 
stood. The  Turks  despise  foreign  languages.  If 
the  lectures  were  translated  viva  voce  by  a drago- 
man, that  was  wearisome  and  uninteresting.  The 
course  of  instruction  was  divided  between  two  lan- 
guages, Turkish  and  French,  and  was  imperfect  in 
both.  Owing  to  the  defects  of  the  system,  these 
institutions  have  accomplished  far  less  than  could 
be  justly  demanded  in  view  of  the  vast  sums  ex- 
pended upon  them  by  the  government.  One  lan- 
guage and  one  system  of  text  books  should  have 
been  the  rule  in  the  work  of  instruction.  Often 
neither  pupil  nor  teacher  understood  each  other. 

In  the  haste  to  make  every  thing  new,  the  naval 
arsenal  passed  from  the  hands  of  Mr.  Rhodes  to 
English  direction,  but  with  no  gain  to  its  efficiency. 

Another  scheme  also  attracted  great  attention, 
and  swallowed  up  many  millions.  It  was  to  de- 
velop the  iron  and  coal  mines,  and  establish  man- 
ufactories that  would  vie  with  England. 

Mr.  Hague,  a very  accomplished  and  able  Eng- 


58 


Among  the  Turks. 


lish  engineer,  a gentleman  of  excellent  character 
and  of  true  mechanical  genius,  was  the  chief  of 
all  these  works.  Over  him  was  a certain  Boghos 
Agha,  chief  of  the  Imperial  Powder  Works,  and 
over  him  again  there  was  some  pasha  who  did 
not  usually  retain  his  office  long  enough  to  learn 
its  duties,  had  he  been  studiously  inclined.  The 
whole  scheme  proved  a total  failure,  after  swallow- 
ing up  many  millions.  Mr.  Hague  attributed  the 
failure  to  “jobbery?  He  found  no  fault  with  the 
mechanical  ability  of  the  workmen.  He  thought 
that  decidedly  good.  But  no  one  had  the  previous 
education  to  prepare  him  for  being  the  head  of 
a department.  This  was  often  tried,  and  as  often 
it  failed.  A certain  degree  of  civilization,  a cer- 
tain degree  of  the  general  education  of  the  public 
mind,  seem  necessary  to  great  mechanical  prog- 
ress. Without  this,  the  mental  fibre  that  can  bear 
the  strain  imposed  upon  it  is  not  to  be  found. 

Besides,  the  Turks  ascribe  mechanical  invention 
to  Satan , the  “ stoned  devil,”  against  whom  they 
pray  five  times  a day.  I have  myself,  for  some 
supposed  mechanical  ability,  been  seriously  intro- 
duced by  one  Ottoman  to  another  as  “the  most 
Satanic  man  in  the  empire ! ” This  superstition, 
although  many  will  laugh  at  it,  is  not  favorable 
to  mechanical  progress. 

Many  of  the  first  efforts  of  a similar  nature  in 
Bussia  failed  in  like  manner.  As  soon  as  the 
American  or  English  chief  engineers  departed,  the 
enterprises  which  they  inaugurated  failed.  But 


Influence  of  Free  Trade. 


59 


Russia  has  now  introduced  such  a rigid  system 
of  technological  instruction,  that  she  can  not  fail 
of  producing  competent  mechanics  and  engineers 
in  time. 

But  another  more  serious  blow  was  struck  to 
Turkish  enterprise  than  the  failure  of  these  ex- 
pensive efforts.  France  and  England  persuaded 
the  Turks  that  free  trade  would  renovate  all  tliei- 
disordered  affairs.  The  Moslems  have  a vast  ca- 
pacity for  believing  what  they  can  not  understand, 
and  it  is  moreover  probable  that  French  and  Eng- 
lish gold  added  strength  to  the  argument.  As 
soon  as  the  products  of  English  and  French  in- 
dustry were  admitted,  at  a tariff  of  six  per  cent 
ad  valorem,  the  Ottoman  workmen  were  astounded 
to  see  their  own  products  imitated,  made  more 
attractive  to  tire  eye,  and  sold  at  twenty-five  to 
thirty  per  cent  cheaper.  Soon  five  thousand  weav- 
ers in  Scutari  were  without  employ,  and  reduced  to 
the  most  deplorable  beggary.  The  fast  colors  and 
firm  material  of  Diarbekr  disappeared,  the  comb- 
makers  and  cutlers  shut  up  their  shops,  Brusa  silks 
and  Brusa  towels  came  from  Lyons  and  Manchester. 

A few  years  since,  although  Brusa  was  full  of 
Brusa  towels,  they  were  all  from  Manchester.  I 
found  one  only  of  the  old  manufactories  existing, 
and  in  that  but  three  looms  at  work.  A few 
will  still  buy  the  home-made  article ; for,  if  twice 
as  dear,  it  will  last  four  times  as  long.  Thus  all  the 
industries  of  Turkey  have  perished,  except  such 
as,  in  the  nature  of  the  case,  like  carpenters  and 


60 


Among  the  Turks. 


masons,  can  not  be  supplied  from  abroad.  There  is 
neither  capital  nor  intelligence  enough  to  place  any 
industry  upon  its  feet  against  foreign  competition. 

Comparatively  few  of  the  Ottomans  have  paid 
the  slightest  attention  to  the  laws  of  political  econ- 
omy. Being  under  the  necessity  of  getting  some 
revenue  from  their  custom-houses,  they  taxed  all 
exports  twelve  per  cent ! The  beautiful  silken 
goat’s  hair  of  Angora  is  exported  now  to  Eng- 
land, and  comes  back  in  fabrics  which  are  en- 
hanced from  twenty  to  fifty  or  even  one  hundred 
times.  If  one  part  goes  to  the  raw  producer  in 
Turkey,  and  forty-nine  to  the  manufacturer  in  Eng- 
land, it  hardly  admits  of  a doubt  as  to  which  party, 
England  or  Turkey,  gets  the  most  from  the  An- 
gora goats.  The  reason  then  why  the  Turkish 
government  has  lavished  so  many  millions  in  vain 
efforts  to  promote  manufactures  is  not  entirely  the 
incompetence  of  her  people,  for  they  are  naturally 
good  mechanics,  but  it  is  owing  to  a system  which 
makes  success  impossible.  Russia  has  followed  the 
example  of  the  United  States,  and  protected  her 
industries  with  some  degree  of  success.  Turkey 
has  followed  the  lead  of  England  and  France,  and 
destroyed  them.  In  both  countries,  the  “jobbery” 
which  has  weighted  down  all  government  experi- 
ments in  manufactures  is  probably  about  equal, 
and  in  the  comparison  may  be  eliminated.  The 
difference  in  results  seems  due  to  the  different  sys- 
tems. Free  trade,  while  a beautiful  theory,  has 
evidently  certain  limitations  in  its  applications. 


CHAPTER  Y. 


BEBEK  SEMINARY. 

The  political  events  of  1839,  above  referred  to, 
had  diverted  attention  from  the  evangelical  move- 
ment in  the  Oriental  churches.  The  changes  had 
been  such  in  the  aspect  of  affairs,  that  it  was 
deemed  safe,  in  1840,  to  open  the  Seminary  of  the 
American  Board  at  Bebek,  on  the  Bosphorus.  It 
is  a retired  village,  five  miles  from  the  city,  and 
on  the  European  side.  It  has  a beautiful  level  at 
the  waters  edge,  and  then  rises  upon  the  two 
sides  of  a ravine  to  the  height  of  three  hundred 
and  fifty  feet. 

The  beautiful  Kiosk  of  Conference,  where  all  trea- 
ties were  signed,  which  then  adorned  the  shore, 
has  since  disappeared.  There  was  no  foreign  res- 
ident in  the  village.  I obtained  a house  which 
had  been  occupied  by  an  English  gentleman  who 
had  married  a Greek  lady  contrary  to  the  wishes 
of  her  father.  The  father  manifested  his  displeas- 
ure by  hiring  two  Montenegrins  to  assassinate  him. 
For  some  reason  their  daggers,  which  rarely  fail, 
did  not  prove  fatal.  As  soon  as  he  recovered,  he 
changed  his  business  to  Smyrna,  for  greater  safety. 
One  day,  his  two  Montenegrin  friends  found  him 


62 


Among  the  Turks. 


alone  in  his  counting  room,  and  said,  “We  were 
hired  by  your  father-in-law  to  assassinate  you,  at 
the  price  of  twenty  liras  (nearly  $100.)  As  we 
failed,  he  has  not  paid  us  a piastre.  Give  us  the 
twenty  liras,  and  your  life  shall  be  safe  from  any 
and  every  Montenegrin  dagger.  Otherwise,  we 
can’t  be  surety  for  you.”  Mr.  P.  immediately  paid 
the  amount,  and  ordered  coffee,  which  they  drank 
together,  and  parted  eternal  friends! 

The  people  of  the  village  were  not  pleased  with 
having  a heretic  in  the  midst  of  them.  They  had 
a pleasant  way  of  throwing  stones  upon  the  roof 
of  the  house,  and  breaking  up  the  tiles,  which 
made  it  rather  leaky,  as  the  autumn  rains  had 
already  commenced.  The  high  land  in  the  rear  of 
the  house  gave  them  a great  advantage,  as  a boy 
of  twelve  could  hurl  upon  the  roof  a stone  that 
would  break  up  three  or  four  tiles.  It  was  evi- 
dently a great  amusement  to  them  to  see  me  upon 
the  roof,  the  next  day,  repairing  damages. 

A Frank  dress,  smoothly  shaven  face,  and  stove- 
pipe hat  so  evidently  excited  either  scorn  or  mirth, 
that  I changed  all  that,  with  good  effect.  Some- 
times a stone  from  some  roguish  fellow  would  come 
unpleasantly  near;  but  no  one  of  the  family  was 
ever  seriously  hurt;  and  generally  they  went  so 
wide  of  the  mark  as  to  suggest  that  probably  there 
was  no  evil  intention.  The  Armenian  patriarch 
was  petitioned  to  remove  me.  He  replied  that  he 
couldn’t.  The  Turks  wouldn’t.  So  I stayed.  We 
ate  meat  in  Lent.  This  was  a great  abomination, 


Stealing  Hens  in  Lent. 


63 


as  the  quarter  was  a Christian  and  not  a Turkish 
quarter.  A poor  honest  woman  came  one  day,  and 
demanded  pay  for  two  pullets  she  had  lost.  “.But 
what  makes  yon  come  to  me  ? ” u Because  we 
Christians  don’t  eat  meat  in  Lent,  and  they  tell  me 
you  do,  and  you  must  have  taken  them.”  Here 
was  circumstantial  evidence  quite  difficult  to  get 
around.  “But,”  I replied,  “I  am  a Christian,  and 
I do  eat  meat  in  Lent.  But  it  is  meat  which  I 
buy  and  pay  for.  I would  much  rather  give  you 
two  pullets  than  take  two  from  you.  Go  home, 
and  when  you  hear  of  my  not  paying  a full  price 
for  every  thing  I have,  then  come  and  I will 
give  you  four  times  the  worth  of  your  pullets.” 
She  turned  away  in  a maze  and  never  made  the 
demand. 

The  vigilance  of  the  Turkish  police  mitigated 
very  much  the  various  annoyances  which  other- 
wise might  have  been  quite  serious. 

* As  every  Frank  was  then  supposed  to  be  more 
or  less  of  a doctor,  the  poor  people  began  to  come 
to  me  in  their  distress  for  aid.  I had  a few  medi- 
cal books,  and  a little  smattering  knowledge  of  the 
treatment  of  some  diseases.  I always  went  and 
did  what  I could  for  them.  They  often  needed 
suitable  diet  as  much  as  medicine ; and  as  Mrs.  H. 
was  very  skilful  in  preparing  things  for  the  sick 
room,  we  found  eventually  that  this  was  bettor 
than  the  Turkish  police  in  abating  nuisances.  1 
became  at  length  the  village  doctor  for  the  poor. 
Ignorance,  superstition  and  prejudice  were  some- 


64 


Among  the  Turks. 


times  annoying.  I was  once  called  to  a woman 
who  had  lost  considerable  blood  from  the  nose,  and 
had  become  very  much  alarmed,  as  were  all  the 
family  and  neighbors,  some  twenty  of  whom  were 
in  the  room,  recommending  all  sorts  of  remedies.  I 
immediately  found,  by  compression,  that  the  bleed- 
ing was  from  the  little  artery  passing  through  the 
lip,  and  stopped  it  at  once  by  a compress  under  the 
lip,  as  large  as  the  lip  will  retain.  The  ice  at  the 
back  of  the  neck,  the  wet  cloths  on  the  head  and 
on  the  stomach,  and  the  things  stuffed  into  the  nos- 
trils, were  all  removed  and  the  poor  woman  made 
comfortable.  In  their  fright,  they  had  already  sent 
for  a famous  native  doctor  from  another  village. 
He  arrived  after  I left.  He  declared  to  them  that 
I was  little  better  than  an  assassin.  I had  sud- 
denly stopped  the  blood  in  the  rush  towards  the 
head,  and  now  it  would  fill  into  the  brain,  and  the 
woman  would  die  of  apoplexy  before  morning! 
He  asked  her  if  she  did  not  already  feel  faint  and 
headachy  like?  He  frightened  her  so  that  she 
begged  him,  for  the  love  of  the  Holy  Virgin,  to 
save  her  life.  He  accordingly  bled  her  from  both 
feet  in  order  to  turn  the  blood  currents  hack  from  the 
brain , and  save  her  life ! The  woman  was  months 
in  recovering  from  this  loss  of  blood,  and  had  no 
doubt  but  that  doctor  saved  her  life!  Such  was 
the  character  of  native  doctors.  The  medical  school 
lias  furnished  a large  number  of  men  far  in  advance 
of  these.  The  fatal  use  of  leeches  and  the  lancet 
has  mainly  disappeared. 


Attempt  to  Close  the  Seminary.  65 


The  Armenian  patriarch  and  his  advisers  were 
greatly  annoyed  by  the  progress  of  the  seminary, 
and  he  determined  to  break  it  np.  I had  become 
acquainted  with,  and  deeply  interested  in,  a young 
man  of  splendid  talents  who  had  lost  his  father, 
and  been  cheated  out  of  his  inheritance.  He  had 
become  the  patriarch’s  private  secretary. 

One  afternoon,  about  an  hour  before  sundown, 
a singular  person  called,  and  said  hurriedly,  “A 
few  words  with  you  in  private  if  you  please.”  On 
entering  my  study,  he  said  hastily,  and  in  a hoarse 
whisper,  “His  holiness’ secretary  informs  you  that 
to-morrow,  which  is  a great  feast  day,  the  parents 
of  all  your  scholars,  whose  names  some  traitor  has 
given,  will  be  called  to  the  patriarchate,  and  all 
imprisoned  until  their  sons  leave.  Think  what 
you  will  do,  but  never  betray  this  confidence. 
Abide  in  peace.”  He  slipped  away.  He  was  mis- 
erably clad.  His  voice  was  feigned,  his  language 
that  of  an  educated  man.  Was  it  the  secretary 
himself?  I never  knew. 

I had  not  a moment  to  lose;  and  I decided  at 
once  what  I would  do.  I would  bend  before  the 
storm  which  I could  not  resist.  I rang  the  bell; 
the  students  came  rushing  in.  I ordered  them  to 
take  each  a bundle  of  clothes,  and  depart,  so  as  to 
get  into  the  city  before  the  gates  were  closed,  and 
to  go  in  the  morning  with  their  parents  to  the 
patriarch,  present  him  my  compliments,  and  say 
that  I wished  to  aid  his  people,  and  especially  his 
young  men,  but  not  by  force.  And  since  he  re- 
5 


66 


Among  the  Turks. 


jected  the  aid,  I had  yielded  and  closed  the  school. 
Some  of  the  boys  wept  and  protested,  but  I forced 
them  all  to  depart,  and  said  to  them,  “Go,  and 
trust  in  God.  It  will  all  come  right.”  The  patriarch 
was  astonished,  but  delighted.  He  said  to  them, 
“ I did  not  want  to  throw  you  into  prison,  but  the 
primates  forced  me  to  it.  I know  Mr.  H.  is  a good 
man,  and  he  has  done  wisely.  Go  my  children, 
and  I will  see  that  you  have  a school  of  your  own. 
Let  us  not  go  to  foreigners.”  In  the  evening,  one 
of  the  students  came  stealthily  back,  with  great 
joy,  and  told  me  how  nicely  it  had  all  passed  off. 

A storm  was  just  bursting  upon  the  patriarchate, 
which,  in  the  course  of  three  weeks,  so  agitated 
the  whole  community,  that  I quietly  reopened  the 
seminary  with  an  increase  of  students.  The  patri- 
arch had  given  us  a vacation.  Twice  after  this, 
the  seminary  bent  before  the  coming  storm  and 
finally  became  strong  enough  to  resist  it. 

The  storm  referred  to  was  the  result  in  part 
of  the  Hatti  Scheriff,  and  shows  in  what  way  it 
became  an  educator  of  the  people.  It  was  one  of 
the  first  of  those  movements  which  have  agitated 
the  capital  and  the  empire,  at  intervals,  for  almost 
forty  years;  and  those  who  do  not  go  back  to 
this  period  can  not  fully  understand  the  march  of 
events. 

The  change  in  the  administration  had  thrown 
the  great  Armenian  bankers  very  much  into  the 
background.  They  had  been  ordered  to  settle  up 
their  accounts,  and  the  fiscal  administration  would 


Rising  of  the  People. 


67 


pass  into  other  hands.  The  great  artisan  and  trad- 
ing class  of  the  Armenian  community  now  came 
forward,  and  demanded  a share  in  the  adminis- 
tration of  their  national  affairs.  In  that  strange 
imperium  in  imperio  which  every  organized  relig- 
ion constituted  in  the  Ottoman  empire,  every  sub- 
ject spoke  of  his  organization  as  a nation;  so  that 
you  would  hear  Armenians,  Greeks,  and  Armeno- 
Catholics  speaking  of  their  national  affairs , meaning 
thereby  those  affairs  of  religion,  church-building, 
education,  hospitals  and  trades’  unions,  which  they 
were  permitted  to  manage  for  themselves.  The 
Armenian  tradesmen  now  demanded  that  their 
representatives  should  constitute  a part  of  the  pa- 
triarch’s council,  called  by  them  the  national  coun- 
cil. It  was  a democratic  movement,  attributed  by 
its  enemies  to  all  sorts  of  causes,  to  American 
influence,  to  Russian,  to  infidelity,  to  any  thing 
that  would  discredit  it. 

The  Ottoman  government  was  alarmed  lest  an- 
other revolution  should  be  brewing,  and  impris- 
oned all  the  newly  appointed  representatives.  Up- 
on this,  the  tradesmen  and  artisans  of  every  class 
rose  en  masse , and  rushed  to  the  Sublime  Porte, 
by  thousands,  blocking  up  all  its  avenues,  so  that 
neither  pasha  nor  ambassador  could  get  in  or  out. 
They  all  demanded  to  be  imprisoned  or  to  have 
their  representatives  set  free.  The  government 
called  out  two  regiments  of  soldiers,  hesitated, 
then  yielded  and  ordered  the  release  of  the  dele- 
gates. The  contest  with  the  ecclesiastics  and 


68 


Among  the  Turks. 


bankers  continued,  in  some  form  or  other,  for 
some  months,  but  resulted  in  the  triumph  of  the 
people.  At  a later  date,  they  adopted  a constitu- 
tion regulating  the  powers  of  the  representatives 
of  the  people,  and  the  mode  of  choosing  them, 
and  also  defining  the  power  of  the  clergy.  The 
anniversary  of  its  sanction  by  the  Sublime  Porte 
is  now  kept  every  year  with  as  much  enthusiasm, 
and  more  rhetoric,  than  our  Fourth  of  July. 

This  conflict  and  triumph  deeply  affected  all 
the  other  communities,  and  they  one  by  one  have 
followed  in  the  same  path.  One  must  understand 
these  conflicts  and  triumphs  of  the  people,  or  he 
will  wholly  fail  in  his  efforts  to  comprehend  the 
course  of  things  in  Turkey. 

It  is  not  to  be  supposed  that  the  Turks  approved 
of  all  that  was  done.  They  undoubtedly  felt  un- 
easy to  see  the  people  rising  up  with  so  much 
spirit.  But  while  Reshid  Pashas  influence  was 
dominant  it  could  not  be  helped.  From  such 
movements  as  these,  helped  forward,  incited  and 
guided  by  some  hundreds  of  Protestant  organi- 
zations in  the  empire,  a large  amount  of  demo- 
cratic freedom  is  enjoyed  under  a very  despotic 
government. 

At  the  close  of  a year’s  experience,  it  was  felt 
that  the  seminary  could  not  be  shut  up  by  pa- 
triarch or  bankers.  A larger  establishment  was 
rented  ; attractive  philosophical  apparatus,  and 
stated  lectures  with  experiments,  drew  many  in- 
telligent persons  within  its  influence. 


The  Jesuit  College  at  Bebek.  6< 


About  six  months  after  the  opening  of  the  Bebek 
Seminary,  our  friends,  the  Jesuits,  opened,  in  the 
same  village,  their  French  college.  Every  Protest- 
ant school,  college,  or  seminary  in  Turkey  shares 
in  the  same  experience.  Whether  it  is  all  entire- 
ly accidental,  or  whether  that  indefatigable  body 
tracks  all  our  efforts,  the  world  over,  need  not  be 
said.  I do  not  think  the  college  was  ever  of  the 
slightest  injury  to  the  seminary,  and  I am  sure 
the  latter  was  a benefit  to  the  former,  in  compel- 
ling it  to  adopt  a higher  and  better  curriculum 
of  study. 

The  Jesuit  missions  in  Turkey  were  already  in 
existence  at  the  close  of  the  seventeenth  century, 
and  they  must  have  had  at  least  two  centuries  of 
labor  among  the  Eastern  churches  and  probably 
more. 

In  1706,  the  French  monarch  ordered  his  ambas- 
sador, Ferrioul,  to  favor  the  work  of  the  holy  fa- 
thers. Although  a man  of  bad  character,  if  not  al- 
ways partially  insane,  he  had  a fierce  religious  zeal. 

The  Armenian  patriarch,  Avedik,  was  a prelate 
greatly  venerated  and  beloved  in  the  Armenian 
church.  From  the  natural  suavity  of  his  own  char- 
acter, and  also  in  accordance  with  that  liberality 
towards  other  sects  which  the  Armenians  have 
pre-eminently  shown,  he  had  treated  the  Jesuit 
missionaries  with  great  kindness  and  attention. 
He  had  even  allowed  them  to  perform  divine  ser- 
vice in  his  church,  and  had  counselled  peace  and 
brotherhood  between  them  and  his  own  people. 


70 


Among  the  Turks. 


The  J esuits  used  the  opportunity  thus  given  them, 
to  assume  a violent  and  domineering  tone.  They 
had  wholly  mistaken  the  mildness  of  the  prelate 
for  want  of  firmness.  When  at  length  they  found 
liim  firmly  opposed  to  their  designs  of  domination, 
they  resolved  to  remove  him4* out  of  their  way. 
Then  (as  always  since)  the  French  ambassador 
took  up  their  quarrel,  and  showed  himself  through- 
out a fit  tool  of  the  Jesuits.  The  unfortunate  patri- 
arch was  inveigled  on  board  a French  ship,  under 
friendly  pretences,  and  borne  away  into  hopeless 
captivity  and  solitary  imprisonment  in  France. 

Ferrioul,  the  ambassador,  stiffly  denied  all  knowl- 
edge of  the  fact  of  which  he  was  the  author.  The 
Turkish  government  peremptorily  demanded  his 
restoration.  But  he  was  dead,  he  had  been  taken 
by  pirates,  his  fate  was  unknown,  and  many  things 
of  that  kind,  while  the  poor  prelate  was  all  the 
time  kept  in  dark,  damp  and  loathsome  dungeons  in 
France.  The  Porte,  perfectly  convinced  that  the 
whole  affair  was  one  of  outrage  and  deception, 
seized  about  a dozen  of  the  holy  fathers,  and 
threatened  them  with  death  if  the  patriarch  was 
not  restored.  He  was  however  now  beyond  their 
reach  and  jurisdiction;  and  Ferrioul  left  them  to 
their  fate.  About  half  saved  themselves  by  pro- 
fessing Islam,  and  the  rest  were  cruelly  put  to 
death.  The  patriarch,  in  absolute  solitude  and 
darkness,  suffering  much  from  cold  and  want, 
maintained  for  years  his  patience  and  fortitude, 
until  at  length,  broken  in  mind  and  body,  he  pro 


The  Greek  Patriarch. 


71 


fessed  the  papal  faith,  and  died  in  a convent.  The 
whole  painful  and  moving  history  is  given  in  “The 
Man  with  the  Iron  Mask,”  by  Marins  Topin,  trans- 
lated from  the  French,  Smith  Elder  and  Co.,  Lon- 
don, 1870. 

“The  Society  of  Jesus”  triumphed  over  the  Otto- 
man government  in  the  contest,  but  it  was  a moral 
defeat.  The  indignation  of  the  whole  Armenian 
nation  was  such  as  wholly  to  defeat  their  missions 
among  the  Armenians  for  almost  a century. 

The  “fathers”  however  learned  nothing  by  this 
experience.  Another  more  positive  influence  threat- 
ened their  cherished  plan  of  restoring  the  Eastern 
orthodox  church  to  “unity.”  It  was  in  that  region 
towards  which  their  labors  were  mainly  directed — 
the  Greek  church.  The  Greek  patriarch,  Cyril 
Leucaris,  had  travelled  in  Europe,  and  had  become 
tainted  with  the  doctrines  of  the  Reformation.  He 
had  felt  also  the  quickening  impulse  of  AVestern 
life;  he  had  witnessed  the  work  and  power  of  the 
press  in  Europe,  and  he  resolved  to  reform  his  own 
church.  In  furtherance  of  these  views,  he  estab- 
lished a press  in  Galata;  and  the  Jesuit  fathers 
took  the  alarm.  They  easily  hired  a band  of  Jan- 
izaries to  destroy  it.  They  did  their  work  roughly, 
and  broke  heads  as  well  as  presses.  The  sultan 
was  so  incensed  that  he  banished  the  Jesuits  from 
the  empire.  If  this  irrepressible  society  goes , it 
always  returns;  and,  in  a short  time,  through  the 
mediation  of  France,  it  returned  to  the  contest. 
They  finally  succeeded,  by  their  superhuman  craft 


72 


Among  the  Turks. 


and  bribery,  in  bringing  such  accusations  against 
the  noble  and  patriotic  Leucaris,  that  he  was  seized 
by  the  Janizaries,  conveyed  to  the  “Tower  of  Ob- 
livion” at  Rumelie  Hissar,  strangled,  and  thrown 
into  the  Bosphorus.  Its  deep  currents  carried  him 
off  into  the  Sea  of  Marmora,  and  the  body  was 
thrown  up  on  the  shore,  twenty  miles  distant  from 
the  fatal  tower. 

While  this  most  atrocious  deed  stopped  all  the 
reform  projects  of  Leucaris,  it  also  incensed  the 
Greek  mind  against  the  Jesuits. 

A Roman  element  has  always  remained  in  the 
maritime  cities  of  the  Ottoman  empire,  from  the 
days  of  the  crusades.  And  as  a portion  of  the  Slavic 
race  belongs  to  Rome  from  pagan  times,  this  gives 
them  a strong  foothold  in  European  Turkey.  Had 
their  early  missions  been  conducted  in  a more 
Christian  spirit  it  can  not  be  doubted  that  they 
would  have  met  with  far  greater  success.  But 
they  still  believed  in  the  doctrine  of  force,  taught 
by  their  great  master,  Xavier,  that  “missions  with- 
out muskets  ” are  a failure. 

During  the  present  century,  their  missions  have 
pursued  a different  course,  and  have  been  con- 
ducted by  men  of  a very  different  character. 

While  always  leaning  upon  and  enjoying  the 
political  support  of  the  Catholic  powers,  more  espe- 
cially of  France  and  Austria,  they  have  established 
schools,  convents,  nunneries,  hospitals,  and  orphan- 
ages, and  through  these  charitable  institutions  they 
have  made  considerable  pi  ogress  among  the  people. 


Exile  of  Papal  Armenians. 


73 


In  1828,  the  Armenian  patriarch  became  alarmed 
at  the  progress  of  the  papal  missions  among  his 
people.  He  easily  persuaded  the  Turkish  govern- 
ment that  another  revolution  like  the  Greek,  the 
sequela  of  which,  an  impending  war  with  Russia, 
was  agitating  the  empire,  lay  couched  under  this 
papal  organization.  The  papal  converts,  about 
10,000  in  number,  were  given  over  to  his  power, 
and  banished  to  a distant  place  in  the  interior.  It 
was  in  the  winter,  and  their  sufferings  were  great, 
both  on  their  journey  and  after  their  arrival.  The 
Catholic  powers  immediately  interfered  on  their  be- 
half, and  their  recall  and  indemnification  for  losses 
were  strenuously  demanded.  The  Jesuit  mission- 
aries now  put  in  a strong  plea  for  toleration. 
What  historical  argument  they  could  urge  from 
their  own  example  when  in  power,  is  not  clear. 
The  Turks  are  so  entirely  ignorant,  as  a general 
thing,  of  European  history,  that  if  the  fathers 
strained  a point  there,  for  the . greater  glory  of 
God  and  the  good  of  the  church,  they  only  obeyed 
the  teachings  of  their  order. 

It  was  nevertheless  an  excellent  thing  to  have 
this*  powerful  voice  raised  on  behalf  of  univer- 
sal toleration.  The  question  was  referred  to  the 
Sheikh-ul-Islam,  and  as  chief  of  the  faith  he  must 
give  his  “fetva”  or  formal  decision  according  to 
the  sacred  law. 

It  is  a mistake  to  suppose  that  this  law  has  any 
thing  derogatory  to  the  person  of  our  Lord. 

The  twenty-fifth  article  of  the  religious  code,  as 


74 


Among  the  Turks. 


given  by  D’Ohsson,*  has  the  following  Mohamme- 
dan commentary: 

“ Jesus,  the  Son  of  Mary,  was  born  in  Beyth’ul 
Cahhm  (Cattle  Market).  Mary,  the  daughter  of 
Amram,  and  of  Anna,  was  descended,  like  Zacha- 
ria  and  John  the  Baptist,  from  the  tribe  of  Yeh- 
houd  by  Solomon. 

“ Jesus  Christ,  the  great  prophet,  was  born  of  a 
virgin  by  the  breath  of  the  archangel  Gabriel,  on 
the  25th  December,  5584,  under  the  reign  of  Herod, 
and  in  the  forty-second  year  of  Augustus,  the  first 
of  the  Cesars.  He  received  his  mission  at  the  age 
of  thirty,  after  his  baptism  by  St.  John  the  Baptist 
in  the  waters  of  Erdenn.  He  called  the  people  to 
repentance.  God  gave  him  power  to  work  great 
miracles.  He  healed  lepers,  gave  sight  to  the  blind, 
raised  the  dead,  walked  upon  the  waters,  and  even 
gave  life  by  his  breath  to  a bird  made  of  clay. 
Pressed  by  hunger,  in  the  midst  of  anguish  and 
fervent  prayers,  he  and  his  disciples  received  from 
heaven  a table  covered  with  a cloth,  and  provided 
with  a baked  fish,  five  loaves  of  bread,  salt,  vine- 
gar, dates,  olives,  pomegranates,  and  all  kinds  of 
fresh  herbs.  They  all  ate  and  this  celestial  table 
presented  itself  to  them  in  the  same  state  for  forty 
consecutive  nights.  This  Messiah  of  the  nations 
thus  proved  his  apostleship  by  a multitude  of  won- 
derful works.  The  simplicity  of  his  appearance, 
the  humility  of  his  conduct,  the  austerity  of  his 


* D’Ohsson,  Vol.  1,  page  33. 


Moslem  Theory  of  the  Crucifixion.  75 


life,  the  wisdom  of  his  precepts,  the  purity  of  his 
morals,  are  above  the  reach  of  humanity.  He  is 
therefore  known  by  the  sacred  and  glorious  name 
of  Raulili  Ullah — Spirit  of  God. 

“But  the  corrupt  and  perverse  Jews  persecuted 
him,  even  to  demanding  his  death.  Betrayed  by 
Judas,  and  ready  to  succumb  to  the  fury  of  his 
enemies,  he  was  snatched  away  to  heaven;  and 
that  infidel  apostle,  transfigured  into  the  person  of 
his  Master,  is  taken  for  the  Messiah,  undergoes 
the  punishment  of  the  cross,  with  all  the  igno- 
minies designed  for  that  supernatural  man,  that 
great  saint,  that  glorious  prophet.  Thus  Enoch, 
Khidir,  Elias  and  Jesus  Christ  are  the  four  proph- 
ets which  had  the  distinguished  favor  of  being 
taken  alive  to  heaven.  However,  many  imams 
believe  in  the  real  death  of  Jesus  Christ,  and  his 
resurrection  and  ascension  as  he  himself  predicted 
to  his  twelve  apostles,  charged  to  preach  the  word 
of  God  to  all  the  peoples  of  the  earth.” 

In  the  penal  code,  to  blaspheme  the  name  of  Je- 
sus is  declared  worthy  of  death ; and  it  is  a form 
of  profanity  never  heard  from  a Mussulman. 

The  Moslem  jurist  therefore  comes  to  such  a 
question  as  was  proposed  to  the  grand  mufti,  with- 
out any  violent  prejudice.  The  Christian  is  not 
hated  for  believing  in  Christ,  but  for  being  an  en- 
emy to  Mohammed,  and  still  more  for  worship- 
ping pictures,  and  believing  that  bread  is  changed 
into  God,  and  then,  that  the  eating  of  it  brings 
salvation.  The  terms  “ Ghiaour,”  “ Christian  dog,” 


76 


Among  the  Turks. 


etc.,  are  freely  bestowed  in  view  of  these  things, 
which  are  specially  abhorred,  and  which  are  unfor- 
tunately regarded  as  essentials  of  Christianity. 

The  fetva  of  the  Sheikh-ul-Islam  was  brief,  but 
to  the  point.  It  was,  in  effect,  that  all  Christians 
were  viewed  by  the  Mussulman  law  without  any 
regard  to  their  sects  or  differences;  that,  therefore, 
all  Christians  were  entitled  to  the  same  protection, 
and  no  one  sect  could  be  persecuted  by  another 
with  any  sanction  from  the  law. 

All  the  banished  persons  were  recalled,  and  this 
fetva  stands  as  a decision  in  common  law  to  appeal 
to.  It  has  often  been  used  by  the  persecuted  for 
their  relief. 

The  Jesuit  college  was  opened  with  great  eclat 
May,  1841.  It  did  not  have  the  effect  of  closing 
our  seminary.  There  was  no  apparent  evil  result- 
ing from  it.  The  seminary  had  more  applicants 
than  it  could  receive,  and  the  two  went  on  side 
by  side  for  many  years,  until  the  French  institu- 
tion ceased  to  exist  for  want  of  patronage. 


CHAPTER  VI. 


RELIGIOUS  FREEDOM. 

During  the  years  1842-43,  many  visitors  came 
to  see  the  American  institution  at  Bebek,  and 
among  them  was  quite  a number  of  young  Turk- 
ish gentlemen  of  high  standing.  Four  of  the  most 
frequent  visitors  were  young  men  from  an  imperial 
school  in  the  Old  Seraglio  grounds.  As  I had 
performed  many  experiments  in  physics  for  their 
gratification  and  enlightment,  they  were  bound 
by  the  laws  of  oriental  civilization  to  make  some 
return.  The  school  was  expressly  intended  to  edu- 
cate young  men  for  the  sultan’s  household,  to  be 
his  personal  attendants,  with  the  expectation  of 
ultimate  appointment  to  desirable  offices.  Two  of 
these  young  men  were  sons  of  the  custodian  of 
the  imperial  jewels.  Their  father  would  show  me 
the  jewels,  in  return  for  my  kindness  to  his  sons. 
I was  invited  to  see  the  school  first,  and  I would 
lunch  with  them,  and  after  that,  be  admitted  to 
the  splendid  display.  I had  seen  them  once,  in 
the  party  of  the  Duke  of  Cambridge,  a few  years 
before,  but  with  time  all  too  short;  and  I was  glad 
to  accept  the  invitation,  and  gaze  again  upon  the 
wondrous  splendor  and  beauty  of  diamonds  and 


78 


Among  the  Turks. 


pearls  and  turquoises  and  amethysts  and  garnets 
— indeed,  upon  all  the  sacred  jewelled  wealth  of 
this  dynasty.  It  had  the  reputation,  I know  not 
with  what  justice,  of  equalling  any  thing  which 
European  monarchies  can  show. 

I went  on  the  day  appointed,  and  landed,  as 
directed,  on  the  Marmora  side  of  Seraglio  Point, 
and  was  there  met  by  my  young  friends.  I was 
surprised  and  interested  in  our  path  to  this  royal 
institution.  We  entered,  first,  a very  spacious  but 
entirely  empty  magazine  of  Byzantine  construction. 
It  was  of  unknown  extent,  its  arches  supported 
upon  massive  square  columns  of  brick.  From  this, 
a subterranean  passage  carried  us  up  to  the  light 
of  day.  We  emerged  into  a beautiful  flower  gar- 
den; and  near  by  was  the  college  and  the  treasury. 

The  whole  establishment  was  kept  with  the 
most  scrupulous  neatness,  but  the  simplicity  of 
living  was  such  as  no  American  student  could 
endure.  Each  student  had  a space  about  six  feet 
by  eight,  and  in  that  were  all  his  books  and  furni- 
ture for  day  and  night,  viz.,  a bed,  which  by  day 
was  a sofa,  a wardrobe,  a chest,  and  a small  desk. 
There  was  no  chair;  you  slipped  off  your  shoes, 
stepped  up  upon  the  sofa,  and  sat  down  cross- 
legged.  A glass  of  sherbet  was  offered,  with  good 
wishes,  and  after  a little  conversation,  we  ad- 
journed to  the  dining-hall  for  pipes  and  coffee; 
smoking  not  being  allowed  in  their  rooms,  which 
they  esteemed  a great  hardship.  The  dining-hall 
was  grand,  and  must  have  been,  in  ancient  days, 


Mode  of  Life  in  Imperial  School.  79 

the  refectory  of  a convent.  It  was  lofty,  to  the 
summit  of  the  solid  arch  was  well  lighted,  and  at 
one  end  were  the  cooking  ranges,  a cook  and  two 
servants.  Each  student  had  his  own  cupboard 
and  simple  table  furniture.  The  cold-water  drink- 
ing cup,  the  chibouk,  coffee  and  sweetmeat  appa- 
ratus, were  the  only  articles  indicating  wealth  and 
artistic  taste.  The  Ottoman  never  practices  econ- 
omy here.  The  justification  of  extravagance  is 
very  peculiar.  “I  gave  a hundred  liras  for  it,  but 
thereupon  I gave  ten  liras  to  the  poor.”  * 

The  lunch  was  excellent,  but  untainted  by  a 
breath  of  European  customs.  First,  a large  bowl 
of  most  excellent  soup,  with  boxwood  spoons,  and 
a piece  of  bread,  which  to  the  Orientals  is  pre-emi- 
nently the  staff  of  life.  We  all  ate  from  a com- 
mon dish,  having  all  first  washed  at  a marble 
fountain  in  the  dining-hall.  To  omit  this  would 
be  as  clownish  and  more  disgusting,  than  sitting 
down  to  dine  with  hats  on  would  be  to  us.  The 
table  might  be  called  a large,  round,  copper  tray, 
say  two  and  a half  or  three  feet  in  diameter.  The 
students  lunched  in  messes  of  three,  four,  or  five,  as 
they  chose.  All  was  quiet  and  orderly,  the  bois- 
terousness of  the  Anglo-Saxon  never  having  pene- 
trated those  thick  old  walls.  After  soup  came 
another  tray  with  bread,  olives,  cheese,  and  fruit; 
and  then  the  chibouk  and  coffee. 

The  elder  of  our  hosts  then  excused  himself  in 

* The  Mohammedan  code  taxes  all  luxuries  on  behalf  of  the 

poor. 


80 


Among  the  Turks. 


order  to  see  if  the  treasury  was  opened.  He  tar- 
ried long,  came  back  and  whispered  to  his  brother. 
Both  left  together,  and  the  remaining  two  cast 
inquiring  looks  at  each  other.  “ What  is  it  ” ? 
“ Wallah  bilmem.”  (The  Lord  knows,  I don’t.) 
Soon  they  were  both  called  out  by  a sign  from  the 
door;  and,  contrary  to  all  etiquette,  I was  left 
alone  in  no  enviable  circumstances ; but  I felt  sure 
no  personal  injury  could  be  intended  to  myself, 
because  there  could  be  no  motive  for  it,  and  noth- 
ing to  be  gained  by  it. 

There  was  a mystery  beyond  my  comprehension. 
Soon  one  returned.  “Nothing  at  all,”  was  his  only 
reply;  but  he  was  moody,  silent,  and  troubled.  I 
rose  to  leave,  but  he  insisted  upon  my  remaining 
till  Osman  Bey  should  come.  He  only  could  grant 
leave.  I did  not  wait  long  when  he  appeared,  with 
a servant  bearing  on  a silver  plate  three  parcels 
of  sugar  plums  beautifully  arranged  in  white,  red, 
and  yellow  muslin  bags,  adorned  and  tied  up  with 
ribbons.  His  father  sent  them  to  my  “house” 
and  “chicks,”  and  would  always  pray  for  our  Avel- 
fare.  He  had  been  engaged  in  very  embarrassing 
public  business,  and  must  beg  that  I would  have 
the  goodness  to  excuse  him  till  another  day.  I 
left  with  the  stiffest  and  most  precise  formality 
possible,  and  was  accompanied  by  an  attendant, 
another  way  from  that  we  came,  to  the  boat. 

Whatever  theories  I formed  upon  this  interest- 
ing and  vexatious  affair  were  soon  proven  false. 

The  Armenian  Carabet  had  in  the  meantime 


Execution  of  Carabet. 


81 


been  executed  as  an  apostate  from  Islam,  and  his 
headless  body  was  lying  in  a public  street  on  the 
other  side  of  the  Seraglio  walls,  his  head  beside 
him  with  a Frank  cap  stuck  on  it! 

This  shocking  and  atrocious  event  explained  the 
whole  mystery  of  the  reception.  I can  not  recall 
an  event  which  produced  so  profound  an  impres- 
sion. The  old  Mussulman  party  had  triumphed  in 
the  most  disgraceful  manner,  the  grand  vizir  hav- 
ing given  assurances  to  Sir  Stratford  Canning  that 
whatever  penalty  should  be  inflicted,  his  life  should 
be  spared.  The  act  divided  Turkish  sentiment  and 
feeling;  the  old  Turks  commending  it,  the  young 
Turkish  party,  already  forming,  cursing  it  as  a 
needless  insult  to  Europe,  and  a supreme  folly  of 
old  fools.  All  the  Christian  inhabitants,  foreign 
and  native,  of  every  rite,  were  moved  with  indig- 
nation that  the  Hatti  Scheriff  should  be  so  defiant- 
ly trampled  upon.  It  was  asserted,  and  was  prob- 
ably true,  though  denied  by  the  government,  that 
two  other  similar  cases  occurred  in  the  provinces. 

Sir  Stratford  Canning,  backed  up  by  all  the  em- 
bassies, except  that  of  Russia,  who  preferred  to 
reserve  her  action,  demanded  in  the  most  positive 
manner  the  definitive  renunciation  of  the  law  with 
regard  to  apostates,  and  a solemn  promise  that  no 
similar  case  should  ever  occur;  otherwise  England 
would  join  the  enemies  of  Turkey  to  secure  her  de- 
struction. He  farther  urged,  that  this  infamous 
law  was  no  part  of  the  Koran,  but  derived  wholly 
from  an  uncertain  tradition.  After  much  wriggling 


82 


Among  the  Turks. 


on  the  part  of  the  Turks,  the  grand  vizir  gave  the 
required  assurance.  Sir  Stratford  then  demanded  a 
personal  interview  with  the  sultan,  that  he,  as  ca- 
liph, successor  of  the  prophet,  should  himself  sanc- 
tion it.  The  vizerial  declaration  was  “The  Sub- 
lime Porte  engages  to  take  effectual  measures  to 
prevent  henceforward  the  execution  and  putting  to 
death  of  the  Christian  who  is  an  apostate.”  The 
next  day  the  sultan  gave  his  assent  in  a public 
audience,  adding,  “neither  shall  Christianity  be 
insulted  in  my  dominions,  nor  shall  Christians  be 
in  any  way  persecuted  for  their  religion.” 

A copy  of  the  correspondence  with  the  Porte  on 
this  subject  was  furnished  to  each  of  the  patriarchs, 
to  which  was  also  appended  the  sultan’s  pledge. 
Although  not  then  printed,  it  was  translated  and 
recopied  many  times,  and  widely  circulated  among 
all  men  of  distinction  in  the  empire. 

A lively  discussion  immediately  arose  all  over 
the  Mussulman  and  Christian  world,  whether  this, 
after  all,  meant  any  thing?  Could  the  sultan  ab- 
rogate or  set  aside  a law  of  the  Koran?  It  was 
clearly  proved,  first,  that  the  law  is  not  in  the  Koran. 
And  second,  that  the  Koran  is  not  law.  It  is  use- 
less, however  to  assert  this  latter.  All  the  world, 
excepting  those  who  have  resided  in  Turkey  and 
have  there  examined  the  subject,  knows  beyond  all 
possibility  of  doubt  that  the  Koran  is  the  law  of 
Mussulmans,  and  that  it  is  administered  by  priests! 
The  most  respectable  Reviews  assert  it  almost 
every  month.  Mr.  Bosworth  Smith,  an  ardent 


Koran  not  the  only  Source  of  Law.  83 


friend  of  the  Mussulmans,  and  Mr.  Freeman,  an 
ardent  enemy,  both  receive  it  as  true.  Both  are 
guilty  of  ihe  same  degree  of  ignorance.  The  Mus- 
sulman code  of  law  as  reduced  by  Ibrahim  Haleby 
by  direction  of  Solyman  the  Magnificent,  is  accept- 
ed as  law  by  all  Mussulmans.  With  its  accepted 
commentaries,  it  forms  many  volumes,  each  one 
larger  than  the  Koran,  and  treating  upon  scores  of 
subjects  not  referred  to  in  the  Koran.  The  Koran 
has  but  little  in  it  that  is  capable  of  being  law. 
Where  it  states  a principle  capable  of  being  so 
viewed,  it  stands  as  the  highest  authority,  and  the 
codified  law  will  be  in  accord  with  it.  But  how 
can  it  be  authority  in  those  things  to  which  it 
makes  no  reference  ? Even  the  whole  ritual  of 
prayer  is  governed  by  this  code  and  not  by  the 
Koran;  and  so  of  very  many  of  the  religious  ob- 
servances most  strictly  held. 

The  law  of  succession  in  the  caliphate  is  not 
from  the  Koran.  Different  laws  have  prevailed 
upon  this  point  of  supreme  importance,  and  the  one 
universally  accepted,  until  the  khedive  changed  it 
for  Egypt,  was  established  by  this  dynasty,  in  the 
reign  of  Ahmed  I.  But  still,  when  a notion  is  once 
fixed  in  the  public  mind,  it  matters  not  how  false 
the  notion  may  be,  it  has  almost  the  permanence 
of  a law  of  nature. 

The  law  requiring  the  apostate  to  be  put  to 
death  is  the  first  article  in  the  second  chapter  of 
the  penal  code,  and  is  in  these  words:  “Apostasy 
is  an  enormous  crime  in  the  eyes  of  God.  The 


84 


Among  the  Turks. 


Mussulman  who  is  guilty  of  it  must  be  condemned 
to  death,  if  he  do  not  immediately  abjure  his  error.” 

Many  have  maintained  that  this  law  is  un- 
changeable, and  that  the  sultan  himself  has  no 
power  over  it.  They  forget  that  Mussulman  law 
has  changed  immensely  in  the  course  of  a thousand 
years.  It  is  founded  upon  various  traditions  and 
commentaries,  and  is  no  part  of  the  Koran.  The 
khedive  has  set  the  whole  of  it  entirely  aside,  and 
introduced  in  its  stead  the  Napoleon  code.  The 
law  against  impiety  and  blasphemy,  held  still  more 
rigidly  than  that  against  apostasy,  is  wholly  set 
aside  and  abolished.  Yet  no  Mussulman  state  has 
objected.  The  Sheikh-ul-Islam  has  not  condemned 
it,  and  the  Sublime  Porte  is  preparing  to  follow 
his  example.  All  this  does  not  invalidate,  except 
indirectly,  the  Koran  as  the  book  of  the  true 
faith.  But  it  proves,  whatever  may  be  said  to 
the  contrary,  that  Mussulman  law  can  change,  has 
changed,  and  therefore  will  change. 

There  was  much  to  attract  universal  sympathy 
to  Carabet,  who  had  been  so  basely  put  to  death. 
He  was  a poor  and  ignorant  man.  He  professed 
Islam  in  order  to  get  revenge  for  wrongs  sustained 
in  a drunken  brawl.  He  immediately  repented 
and  fled,  and  was  not  circumcised.  He  returned, 
after  a year  or  so,  trusting,  to  his  obscurity.  He 
was  discovered,  apprehended,  exhorted  to  recant; 
but  he  was  firm.  Twice  he  was  brought  before 
the  executioner,  and  life  and  death  set  before  nim. 
He  firmly  chose  death,  and  the  third  time  he  was 


Moslems  are  free  to  Change  Faith.  85 


executed.  He  had  no  spiritual  adviser,  no  human 
comforter,  and  was  entirely  in  the  hands  of  those 
who  were  determined  that  he  should  recant  or  die. 
One  can  not  but  think  there  was  divine  light  in 
his  darkness,  and  divine  strength  in  his  weakness. 
He  was  executed  in  strict  accordance  with  Mussul- 
man law,  and  in  strict  violation  of  the  Hatti  Scher- 
iff.  The  reaction  against  the  “Old  Turkish”  party 
was  effective,  and  it  brought  Keshid  Pasha  to  the 
front  as  grand  vizir.  The  final  result  was  un- 
questionably a step  forward  in  favor  of  religious 
freedom. 

We  may  as  well  call  up  here  the  question,  how  far 
there  is  freedom  for  Moslems  to  change  their  faith 
and  openly  profess  Christianity.  While  it  has  been 
granted  that  there  is  some  degree  of  religious  free- 
dom for  Christians,  it  has  been  strongly  denied 
that  there  is  any  for  Mussulmans.  The  general 
subject  of  religious  freedom  in  Turkey  may  be  re- 
ferred to  in  another  place. 

The  first  noted  test  of  this  question  occurred  in 
1852,  in  the  conversion  of  Selim  Agha  and  his 
household.  “ Baron  Bedros,”  a native  helper  in 
the  evangelic  work,  had  aroused  his  attention  to 
the  Christian  Scriptures,  and  Dr.  Schauffler  li^d 
crowned  the  work.  He  was  a resident  of  Salon- 
ica,  the  ancient  Thessalonica.  His  conversion  was 
well  known.  Some  of  his  Moslem  friends  advised 
him  to  leave,  lest  the  fanatical  mob  should  do  him 
injury;  and  there  is  hardly  a more  fanatical  place 
in  the  empire,  as  the  late  murder  of  the  two  con- 


86 


Among  the  Turks. 


suls  shows  (in  1876).  He  escaped,  with  his  whole 
family,  in  1853,  to  Malta,  where  he  was  baptized 
with  the  name  of  Edward  Williams.  His  wife  and 
children,  and  his  wife’s  sister,  were  baptized  with 
him.  In  1855  he  came,  with  all  his  household,  to 
Constantinople,  and  entered  with  zeal  and  bold- 
ness, and  yet  with  great  discretion,  into  Christian 
work.  He  was  everywhere  known  among  the 
Mussulmans  as  an  apostate;  and  had  he  taken  a 
residence  in  a Moslem  quarter,  he  would  have 
suffered  persecution  in  all  probability  from  the 
mob.  But,  residing  in  a Christian  quarter,  he 
was  undisturbed  for  years. 

At  a period  some  years  later,  I took  him  with 
me  to  Brusa  on  a special  service,  not  intending 
however  to  attract  any  attention  among  the  Mus- 
sulmans. It  turned  out  quite  otherwise.  On  the 
deck  of  the  steamer,  all  the  Mussulmans  gathered 
round  him  until  we  arrived  at  Modania,  the  port 
of  Brusa,  but  sixteen  miles  distant  from  it.  We 
rode  hard,  and  reached  Brusa  first,  that  no  one  of 
our  fellow  passengers  might  know  for  that  night  our 
stopping  place.  What  followed  the  next  day  was 
unique.  While  examining  the  Armenian  school 
beneath  the  church,  three  Turkish  officials  ap- 
pealed at  the  door,  followed  by  an  armed  guard. 
The  native  pastor  invited  them  in.  They  replied, 
they  wished  to  see  him  and  his  guests  in  the 
church  above.  The  three  persons  were  the  gov- 
ernor of  the  province  of  Bithynia,  the  chief  justice, 
and  the  collector  of  the  revenues.  There  was  no 


Scene  in  Church  at  Brusa. 


87 


alternative,  and  we  went  in.  After  seating  our- 
selves, and  passing  back  and  forth  the  usual  salu- 
tations, conversation  commenced  about  the  Script- 
ures, suggested  by  the  large  Bible  on  the  pulpit  in 
front  of  us.  The  chief  justice  absorbed  the  con- 
versation with  Mr.  Williams.  His  reputation  for 
learning  and  ability  was  very  high,  both  among 
Moslems  and  foreigners.  Mr.  Sanderson,  the  Eng- 
lish consul,  pronounced  him  the  ablest  Moslem  and 
the  sharpest  reasoner  he  had  ever  known  among 
them.  The  armed  guard  remained  in  the  middle 
of  the  church,  and  seemed  intent  upon  the  conver- 
sation, which  was  very  free  and  interesting,  show- 
ing on  the  part  of  the  judge  no  little  knowledge 
of  the  Old  Testament  Scriptures.  At  length  he 
turned  full  upon  Mr.  Williams,  and  said,  “I  have 
had  the  pleasure  of  conversing  with  many  foreign 
gentlemen  who  spoke  our  language  very  well,  but 
I never  met  with  one  before  who  spoke  exactly 
like  a Mussulman,  as  you  do  t I knew  the  battery 
was  now  to  be  opened.  For  a moment  Mr.  Wil- 
liams’s eye  fell  to  the  ground;  and  then,  looking 
the  chief  justice  calmly  in  the  face,  he  replied, 
smilingly,  “You  may  well  say  that  I speak  Turk- 
ish like  a Mussulman,  for  so  I was  till  I Avas  forty- 
five  years  old.  Then  I became  a Christian,  and  I 
am  now  a preacher  of  the  Gospel ! ” The  guard 
stepped  forward.  The  chief  justice  bent  suddenly 
forward,  his  fore-arms  upon  his  knees,  his  face  red- 
dened with  sudden  confusion,  running  his  tesbeh 
(ninety-nine  beads  representing  ninety-nine  attri- 


88 


Among  the  Turks. 


butes  of  God)  rapidly  through  his  fingers.  The 
governor  looked  straight  into  the  air.  The  col- 
lector, a perfect  Gallio,  shook  his  fat  sides  with 
suppressed  and  silent  mirth  at  the  confusion  of 
the  judge.  It  was  a moment  of  great  and  painful 
suspense.  What  would  be  the  next  move?  Would 
he  be  arrested  and  imprisoned  ? 

The  judge  relieved  the  tension  by  throwing  him- 
self into  an  easy,  careless  attitude,  his  confusion 
gone,  and  remarking,  “There  is  one  thing  in  your 
faith  that  always  surprises  me.  How  can  intelli- 
gent men  believe  that  one  God  is  three  Gods,  and 
three  Gods  are  one  God,  one  is  three  and  three  are 
one  ? ” 

Mr.  W.  replied,  “We  do  not  so  believe.  You 
can  not  hold  the  unity  of  God  with  more  fervor 
than  I do.  As  creator  and  author  of  all  things,  he 
is  called  God  the  Father,  but  not  in  any  human 
sense.  In  some  way,  God  visits  the  human  soul, 
to  enlighten,  purify,  and  guide  it.  He  does  not 
appear  in  any  visible  form  but  he  acts  directly  and 
spiritually  upon  our  spirits,  and  we  call  him  God 
the  Spirit.  But  our  greatest  of  all  mysteries  is 
that  God  became  incarnate  in  Christ  our  Lord. 
He  took  upon  himself  our  nature.  As  we  do  not 
know  how  our  souls  dwell  in  flesh,  much  less  can 
we  understand  how  God  came  into  flesh  for  our 
salvation.  But  this  is  not  another  God.  It  is  one 
and  the  same  God,  still  manifesting  himself  in  such 
a way  that  he  is  called  the  Son  of  God.  But  these 
three  divine  manifestations,  personal  in  view  of 


Friendly  Close  of  Interview. 


89 


their  work  and  office,  are  still  the  one  only  living 
and  true  God.” 

The  judge  turned  to  the  pastor  and  myself  for 
our  assent,  and  then  remarked,  that  whenever  he 
had  inquired  about  this  dogma  of  the  Trinity,  the 
only  reply  given  had  been,  “ It  is  a mystery,  mys- 
tery;” but  now  he  could  see  there  is  a way  in 
which  an  intelligent  man  may  receive  it.  He  had 
never  heard  any  thing  intelligible  about  it  before. 
After  a little  random  conversation,  they  rose  to 
take  leave;  which,  with  them,  has  forms  of  eti- 
quette unknown  to  the  West.  Would  they  retire 
in  proud  and  formal  disdain  ? The  judge  led  the 
way,  and  each  one  of  the  officials  gave  to  the  pas- 
tor and  myself  the  salam  of  honor.  There  was  no 
significance  in  this.  The  Turks  are  naturally  po- 
lite in  such  matters,  there  was  nothing  in  it  worth 
notice.  But  now  they  were  to  pass  the  “apos- 
tate,” one  who  had  openly  declared  his  apostasy 
in  their  presence.  Had  they  passed  him  as  though 
unconscious  of  his  presence,  no  one  would  have 
wondered.  Still  we  should  have  said,  with  a deep- 
er meaning  than  the  Moslem  knows,  u God  is 
great ! ” But  each  one  exchanged  with  him  also 
the  salam  of  honor ! All  passed  out,  and  I turned 
to  Mr.  W.  and  said,  “What  does  this  all  mean?” 
“ Doubt  not,”  he  replied  with  emotion,  “ the  power 
of  Hazaretli  Isa  has  done  it ! ” 

It  is  not  unlikely  they  had  come  out  of  curi- 
osity, and  to  enjoy  themselves  in  driving  the  ren- 
egade through  all  possible  subterfuges,  and  at 


90 


Among  the  Turks. 


length  unmasking  him  in  spite  of  himself.  His 
frank,  unlooked-for  confession  confounded  them. 
The  subsequent  conversation  interested  them,  and 
the  judge  decided  to  pass  it  off  in  the  most  friendly- 
way. 

But,  however  interpreted,  it  was  a proof  of 
progress.  The  ignorant  multitude  are  still  fanati- 
cal and  bigoted,  but  the  governing  class  has  won- 
derfully changed.  Such  a scene  would  have  been 
impossible,  a dozen  years  before.  The  Scriptures, 
newspapers,  books,  education,  and  the  course  of 
things  are  working  slowly  down  into  the  mass, 
and  religious  freedom  is  coming  in  slowly,  and  in 
the  only  way  possible,  by  enlightenment  Govern- 
ment can  do  much  but  our  own  country  proves 
that  it  can  not  do  every  thing  against  fanatical 
and  ignorant  masses. 

Passing  by  three  young  men  without  families, 
baptized  from  Islam,  the  next  test  case  was  the 
baptism,  by  Dr.  Schauffler,  of  a cadi  and  his  wife 
from  Philippopolis.  His  name  assumed  at  baptism 
was  Freeman.  He  was  an  educated  man,  and  be- 
came a teacher  of  Turkish  in  the  seminary.  Mrs. 
Freeman’s  mother  followed  her  to  Constantinople, 
resolved  to  recover  her  to  the  faith  or  destroy  her. 
She  proved  herself  a most  able  and  persevering 
diplomat,  and  neither  the  grand  vizir  nor  the  sul- 
tan could  shake  her  off. 

At  length,  a commission  came  to  my  house  from 
the  Porte,  to  examine  into  the  truth  of  the  old 
lady’s  accusations.  When  the  preliminaries  of  the 


Cases  of  Moslems  Baptized. 


91 


examination  were  satisfactorily  settled,  I sent  for 
Mr.  and  Mrs.  Freeman.  The  commission  were  sur- 
prised to  find  them  not  held  under  guard,  but  in 
their  own  hired  house,  on  the  opposite  side  of  the 
village.  The  examination  was  long,  patient,  with 
some  curious  and  amusing  episodes.  At  length 
the  commission  rose.  The  falsehoods  of  the  old 
lady  had  been  so  thoroughly  exposed,  that  they 
administered  to  her  a sharp  rebuke,  and  declared 
their  conviction  that  it  was  a case  of  honest  pur- 
suasiun,  and  therefore  the  government  had  no  ground 
whate  ver  of  complaint. 

The  third  case  was  that  of  Ahmed  Agha  of 
Kaisery,  who,  with  his  family,  reside  in  the  capital. 
His  daughters  are  married  to  Christian  husbands. 

There  are  a few  other  families  of  Mussulmans 
converted  to  Christianity.  Perhaps,  all  told,  the 
list  of  baptisms  from  Islam  counting  men,  women 
and  children,  would  amount  to  fifty  during  the 
last  twenty  years.  It  may  be  regarded  as  an  in- 
significant number,  but  considering  there  are  no 
missions  to  the  Moslems,  that  these  conversions 
are  from  contact  with  other  missions,  the  number 
is  not  to  be  despised.  It  is  more  than  have  oc- 
curred in  all  other  lands, — Russian,  English,  Dutch, 
— where  many  millions  of  Moslems  are  under  Chris- 
tian governments. 

It  is  doubtless  true  that  these  conversions  would 
not  be  tolerated  in  the  midst  of  a Moslem  pop- 
ulation. The  government  can  not  protect  them 
against  a fanatical  mob  if  it  would.  The  convert 


92 


Among  the  Turks. 


must  remove  to  some  place  like  Constantinople, 
Smyrna,  or  to  Egypt,  and  he  can  have  protection.. 
The  sphere  of  freedom  is  gradually  widening,  and 
so  far  as  an  evangelical  Christianity  reaches  the 
Moslem  mind,  it  disarms  half  its  prejudices. 

In  the  year  1864,  some  ten  or  twelve  of  these 
Moslem  converts  were  suddenly  seized  and  thrown 
into  prison.  The  exciting  cause  appeared  to  be  a 
book  published  by  Rev.  Dr.  Pfander  of  the  English 
Church  Missionary  Society,  in  which  he  boldly  at- 
tacked Islam.  He  published  it  against  the  strong- 
ly expressed  advice  of  his  American  friends.  They 
knew  the  country  too  well  to  believe  that  no  fanat- 
ical movement  was  possible. 

The  persons  imprisoned  were  soon  released,  be- 
cause they  had  no  connection  with  that  book,  and 
they  witnessed  a good  confession  with  regard  to 
Gospel  truth.  The  most  annoying  fact  that  came 
out  of  this  sudden  burst  of  fanaticism  was  that  Sir 
Henry  Bulwer,  the  English  ambassador,  justified 
it  and  probably  instigated  it. 

In  removing  Lord  Stratford  de  Redcliffe,  “the 
great  Elchi,”  it  was  the  policy  or  the  destiny  of 
the  English  government  to  send  a man  in  almost 
every  respect  the  opposite  in  character;  and  he  set 
himself  to  undo  Avhatever  Lord  Stratford  had  done. 
As  to  morals,  Sir  Henry  Bulwer  had  none,  either 
Christian,  Turkish,  or  Pagan.  With  an  unequalled 
talent  at  intrigue,  he  despised  truth  and  principle, 
but  could  practice  hypocrisy  with  the  skill  of  him 
who  can  appear  as  an  angel  of  light.  He  lost  his 


Sir  Henry  Bulwer’s  Treachery.  93 


place  in  consequence  of  intrigues  which,  though 
profitable  to  himself,  Were  not  consistent  with  the 
interests  of  England.  He  was  more  successful  in 
his  intrigues  for  a title,  by  which  he  was  styled 
Lord  Dalling  and  Bulwer. 

It  is  not  at  all  surprising  that  such  a man  should 
be  a bitter  enemy  to  any  movement  so  absurd  as 
he  must  regard  every  religious  movement.  He 
openly  accused  the  American  missionaries  of  in- 
temperate and  abusive  conduct  towards  the  Turks, 
with  whom  they  had  no  missions;  and  displayed 
a reckless  disregard  of  facts  which  one  would  not 
expect  from  so  wily  a diplomat.  His  recall  did  not 
undo  his  work.  England’s  flag  of  religious  liberty 
in  Turkey  had  been  struck,  and  her  influence  since 
then  has  been  weak  and  wavering. 

The  case  of  persecution  of  a Moslem  family  for 
becoming  Christian  which  occasioned  a deputation 
from  the  Evangelical  Alliance  to  Constantinople, 
was  arranged  by  sending  the  persecuted  persons, 
father  and  son,  to  reside  in  Smyrna,  the  Porte 
confessing  its  inability  to  protect  them  in  their 
native  place.  This  is  better  than  death,  but  is  not 
what  we  call  toleration.  The  government  was 
then  wholly  under  the  power  of  Russia,  and  Gen. 
Ignatieff  ruled  the  palace.  It  remains  to  be  seen 
what  course  the  present  government  will  pursue. 
There  are  thousands  of  Turkish  Moslems  whose 
faith  in  the  Koran  is  shaken,  and  perfect  religious 
freedom  has  become  an  absolute  necessity. 

The  course  of  England  with  regard  to  this  ques- 


94 


Among  the  Turks. 


tion  seems  to  be  inexplicable.  In  order  to  main- 
tain her  influence  in  Turkey,  she  must  be  the 
champion  of  religious  freedom.  This  would  unite 
the  sympathies  of  all  the  Christian  races.  Noth- 
ing less  than  this  can  by  any  possibility  bring 
the  Turkish  administration  into  harmony  with  its 
environment.  If  not  half  its  numbers,  half  its 
power  and  wealth,  is  non-Mussulman.  The  neces- 
sary course  of  things  has  been  to  bring  the  Chris- 
tian element  forward,  and  previous  to  the  present 
war,  there  were  many  Christian  officials  in  dif- 
ferent departments  of  government,  six  of  them 
raised  to  the  grade  of  pasha.  But  the  England  of 
Lord  Stratford  and  Cowley  has  ceased  to  exist 
since  the  Crimean  war;  and  it  has  made  no  dif- 
ference whether  Gladstone  or  Disraeli  was  in  the 
ascendant;  religious  liberty  has  been  weakly  de- 
fended. Neither  of  them  has  cared  for  it  until  the 
imperious  march  of  events  has  forced  it  upon  their 
attention,  or  party  conflicts  have  introduced  it. 
As  a great  Mohammedan  power,  she  has  enforced 
her  Christian  ideas  of  religious  liberties  in  India; 
it  is  a very  mistaken  policy  to  do  any  thing  less  in 
Turkey. 


CHAPTER  VII. 


THE  OLD  ORIENTAL  LIFE. 

The  growth  of  the  seminary  necessitated  a re- 
moval to  larger  premises;  and  I hired,  in  the  same 
village  of  Bebek,  the  large  house  and  grounds  of 
Cheliby  Yorgaki,  merchant  of  the  palace  under 
five  sultans:  Hamed  I.,  Selim  III.,  Mustapha  IV., 
Mahmud  II. , and  nominally,  not  really,  Abdul 
Medjid. 

As  the  house  was  larger  than  would  be  wanted, 
the  first  year,  Cheliby  Yorgaki  and  his  family  oc- 
cupied one  story  and  the  terrace  belonging  to  it. 
His  family  consisted  of  himself,  wife,  and  adopted 
son  Demetri.  This  latter  was  a genius  in  his  way, 
a fine  mathematician  and  linguist.  His  first  intro- 
duction to  me  was  with  an  algebraic  equation  for 
discussion.  He  had  many  excellent  qualities,  but 
no  business  tact.  The  old  lady  retained  signs  of 
the  great  beauty  she  once  undoubtedly  possessed, 
her  husband  loyally  declaring  that,  at  the  time  of 
their  marriage,  she  was  the  most  beautiful  young 
lady  the  Greek  community  contained;  and  she  was 
from  one  of  their  chief  families. 

The  old  gentleman,  past  threescore  and  ten,  was 
the  grandest  and  best  of  the  Orientals  of  the  old 


96 


Among  the  Turks. 


school.  More  than  six  feet  in  height,  portly  as 
age  drew  on,  with  a large  and  well-formed  head, 
a clear  complexion,  a majestic  white  beard,  and 
a countenance  of  singular  dignity,  calmness,  and 
repose,  he  was  an  object  that  would  fix  the  atten- 
tion of  any  passer-by.  He  was  most  scrupulously 
neat  in  person,  and,  in  the  summer,  Avas  dressed  in 
the  most  brilliant  white;  his  large  vest  and  loose 
jacket,  being  of  French  pique.  Nothing  could  be 
conceived  of  more  purely  oriental  and  distingue. 

The  old  people  were  very  social,  and  as  Mrs. 
Hamlin  spoke  the  Greek  Avith  freedom,  and  I with 
unfreedom,  my  language  being  Avholly  Armenian, 
Ave  Avere  often  solicited  to  pass  the  evening  with 
them,  and  did  so  as  often  as  Ave  could. 

Our  chief  annoyance  Avas  the  sugar  plums  Avith 
which  they  persistently  stuffed  the  children,  re- 
garding all  our  protests  as  absurd,  until  we  abso- 
lutely refused  to  let  them  have  the  children  at  all. 

They  were  very  religious  old  people.  He  read 
the  church  service  every  morning,  and  no  word  of 
the  Avhole  liturgy  was  omitted.  NotAvithstanding 
the  errors  that  pervade  it,  he  seemed  to  find  the 
truth,  and  to  love  the  truth. 

We  esteemed  it  a rare  good  fortune  to  have  such 
free  and  pleasant  intercourse  Avith  persons  of  so 
much  intelligence  and  kind  feeling,  Avho  kneAv  so 
well  the  oriental  Avorld  of  the  past,  and  avIio  had 
so  many  stories,  tragic,  strange,  or  humorous,  illus- 
trative of  a condition  of  society  that  had  forever 
passed  away.  He  often  said,  “We  live  now  in  a 


The  Breadseller  and  Tobacconist.  97 


new  world.  When  I built  this  house,  which  I 
entered  March  17,  1779  (o.  s.),  the  Osmanlee  world 
was  following  all  its  old  customs.  But  Sultan  Mah- 
mud changed  it  all.” 

One  evening,  while  talking  about  that  old  state 
of  government  and  society,  he  said,  “ Perhaps  you 
wTould  like  to  hear  the  story  of  my  family.  It  will 
show  you  how  things  used  to  go.”  We  of  course 
assented,  and  he  gave  us,  in  the  most  graphic 
manner,  the  following  account,  which  he  was  al- 
ways ready  to  repeat,  and  which  we  enjoyed,  like 
many  other  of  his  narratives,  more  than  once. 

“You  know,”  said  he,  “the  upper  gate  of  the 
Egyptian  Bazar.  Well,  just  outside  of  that,  in 
that  crowded  street,  my  grandfather  had  a bread 
shop.  His  name  was  Joannes  Giras,  but  always 
known  as  Joannes  Ekmekgi — Joannes  the  bread- 
seller.  Right  opposite  was  Ibrahim  Tutungi — 
Ibrahim  the  Tobacconist.  They  were  both  old 
men,  always  on  friendly  terms,  although  one  was 
a Christian,  the  other  a Moslem.  Each  took  his 
son,  a lad  of  fourteen  or  fifteen,  into  his  shop. 
The  Christian  boy,  Joannes,  was  my  father.  The 
Turkish  boy,  right  opposite,  Ibrahim,  became  his 
chief  friend.  The  two  boys,  Moslem  and  Chris- 
tian, were  always  together  when  the  store  would 
allow,  and  finally,  each  was  considered  derelict  to 
his  faith  and  race  by  forming  such  a close  friend- 
ship. As  counsel  was  disregarded,  and  the  two 
youth  had  made  a vow  of  eternal  friendship,  the 
Moslem  father  determined  to  cut  it  short  forever, 
7 


98 


Among  the  Turks. 


although  the  doing  of  this  would  deprive  him  for- 
ever of  seeing  again  his  beloved  and  only  son.  ‘A 
Moslem  will  do  such  a thing — ’ said  the  old  gen 
tleman,  with  an  emphasis,  meaning  that  a Chris- 
tian would  not  find  it  in  his  heart  to  do  it. 

“One  day,  Ibrahim  came  to  Joannes  and  said,  T 
have  come  to  bid  you  good-by,  Joannes,  I shan’t 
see  you  again  for  a long  time.’ 

“ 4 Wherever  you  go,’  said  Joannes,  ‘I  shall  go 
too.’ 

“‘Yes,  but  now  you  can’t.  My  father  has  made 
me  chibukgi  to  the  pasha  of  Bagdad,  and  I am 
going  right  off.’  Then  they  fell  upon  each  other’s 
necks,  and  kissed,  and  wept,  and  separated.  Ibra 
him’s  last  words  were,  4 1 shall  come  back  to  Con- 
stantinople, and  I shall  not  come  back  to  be  Ibra- 
him Tutungi  nor  Ibrahim  chibukgi,  but  Ibrahim 
your  friend.’ 

“The  young  Ibrahim  rose  rapidly  in  favor  with 
the  pasha.  After  a time,  he  promoted  him  to  be 
a writer  in  his  great  office  at  Bagdad,  and  after- 
wards to  be  a paid  secretary.  Next  he  made  him 
his  private  secretary,  gave  him  a wife  and  a house, 
and  thus  Ibrahim,  while  yet  a young  man,  had 
reached  a position  of  honor  and  influence. 

“ After  a few  years,  he  made  him  his  second  in 
office.  The  Kurds  (Wolves)  on  the  eastern  bor- 
der were  often  to  be  chastised,  and  the  great  and 
turbulent  pashalic  required  a firm  and  vigorous 
hand.  Ibrahim  was  the  man  for  the  place,  and 
pasha  and  sultan  were  satisfied. 


Beheading  the  Grand  Vizir. 


99 


“The  next  change  came  from  the  death  of  the 
old  pasha.  Ibrahim  was  appointed  in  his  place; 
and  thus,  the  tutungi  had  become  the  great  pasha 
of  Bagdad.  He  now  petitioned  for  leave  to  visit 
Constantinople;  but  the  sultan  replied,  ‘When  you 
leave,  the  Kurds  will  come  down.  Stay  and  keep 
your  pashalic  in  order.’  So  he  could  not  see  his 
old  home. 

“After  a while,  the  pashalic  of  Aleppo,  in  North- 
ern Syria,  had  become  disturbed,  and  one  pasha 
after  another  had  failed  to  set  things  to  rights. 
At  length  the  sultan  said,  4 1 will  send  my  pasha 
of  Bagdad  there;’  and  accordingly  he  went  and 
straightened  things  out  immediately.  Again  he 
petitioned  for  leave  to  visit  Stambool,  and  was, 
as  before,  refused. 

“ He  was  finally  called  home  in  a most  unex- 
pected manner.  The  Hunkiar  (emperor,  literally, 
the  Blood-letter)  was  angry  with  his  grand  vizir, 
and  cut  off  his  head.  The  next  thing  was,  to  call 
Ibrahim  to  take  his  place. 

“ He  was  hardly  installed  in  the  grand  vizirate 
at  Constantinople,  when  he  sent  two  of  his  body- 
guard, with  instructions  to  inquire  for  Joannes 
Giras  the  breadseller,  formerly  near  the  upper  gate 
of  the  Egyptian  Bazar.  If  alive,  to  bring  him 
with  them.  If  dead,  to  ascertain  if  he  left  a fam- 
ily; and  who,  and  where;  and  bring  him  exact 
word. 

“The  street  was  a narrow  one,  and  all  the  shops 
open  in  front.  The  people  were  all  astounded  to 


100 


Among  the  Turks. 


see  the  officers  enter  the  bread  store  of  Joannes. 
‘Are  you  Joannes  Giras,  Ekmekgi.?’  ‘I  am.’  ‘How 
long  have  you  been  here?’  ‘My  father  and  grand- 
father were  here  before  me.’  ‘Then  you  are  the 
man ! The  grand  vizir  orders  that  we  take  you 
before  him.’  Terror  and  dismay  seized  him.  He 
protested  that  he  had  committed  no  crime.  He 
had  never  been  guilty  of  theft,  murder,  robbery, 
or  any  thing  else  to  be  arrested  for ! All  the  peo- 
ple from  the  shops,  Mussulmans  and  Christians, 
gathered  round  to  testify  that  Joannes  was  a good 
and  honest  man,  and  that  his  accuser,  whoever  he 
might  be,  was  the  criminal.  ‘We  know  nothing 
about  it,’  said  the  officers,  ‘shut  up  your  shop,  and 
come  with  us.’ 

“ It  was  the  arrest  of  fate.  Poor  Joannes  de- 
parted, and  the  terrors  of  death  got  hold  of  him. 
He  met  a neighbor  from  the  Fanar,  the  Greek 
quarter,  two  or  three  miles  distant.  ‘Tell  my  wife 
and  my  two  little  boys  what  has  happened  to  me. 
I am  going  to  my  death.  The  Holy  Virgin  help 
them ! ’ 

“ Bad  news  travels  swiftly.  The  wife  tore  her 
•hair  and  garments.  The  neighbors  crowded  in, 
and  added  their  death  wails  to  the  shrieks  of  the 
widow. 

“Joannes,  arrived  at  the  vizirate,  waited  two  mor- 
tal hours,  unable  to  ascertain  his  accuser,  or  why 
he  had  been  arrested.  At  length  he  was  called 
into  the  august  presence.  Throwing  himself  flat 
upon  his  face,  he  protested  his  innocence,  and 


Breadseller  and  Grand  Vizir.  101 


begged  for  his  life,  and  said,  ‘Shed  not  so  much 
innocent  blood ! for  who  will  care  for  my  wife  and 
children?  They  also  will  perish/  ‘Get  up!’ said 
the  grand  vizir.  ‘I  do  not  want  your  life.  1 
wish  to  talk  with  you.’  He  rose  upon  his  knees, 
with  folded  arms;  not  daring  to  look  up.  After 
some  other  questions,  the  grand  vizir  said  to  him, 
‘Do  you  remember  Ibrahim  Tutungi?’  ‘He  was 
ray  greatest  friend  in  ray  youth,  but  he  went  away, 
and  never  returned.’  ‘ Do  you  think  I am  Ibrahim 
Tutungi?’  ‘Why  does  your  highness  make  sport 
of  a poor  man  like  me?  I know  that  you  are 
his  majesty’s  grand  vizir!’  ‘But  I am  Ibrahim 
Tutungi,  and  you  are  Joannes  Ekmekgi,’  and  he 
arose,  and  fell  upon  his  neck,  and  kissed  him! 
Joannes  stepped  out  of  death  into  life  as  suddenly 
as  he  had  experienced  the  reverse. 

“After  talking  awhile  Ibrahim  said,  ‘Time  presses, 
come  with  me.  Do  you  remember  the  last  words 
I said  to  you  nearly  forty  years  ago?’  ‘I  remem- 
ber well,’  said  Joannes.  ‘You  said  you  should  come 
back  to  Constantinople,  not  Ibrahim  Tutungi  nor 
Ibrahim  Chibukgi,  but  Ibrahim  my  friend;  and  so 
God  has  wonderfully  fulfilled!’ 

“The  vizir  took  him  to  his  treasury,  gave  him 
an  account  book  saying,  ‘Here  is  recorded  all  that 
is  here  deposited.  I hold  an  exact  copy.  You 
will  take  this,  keep  an  exact  account  of  all  my 
revenues  and  disbursements,  and  manage  all  my 
financial  affairs.  You  are  to  be  my  saraff  ’ (banker). 
‘ Remember, ’ said  Joannes,  ‘that  I am  only  a poor 


102 


Among  the  Turks. 


breadseller.  Give  me  some  humble  office,  and  I 
will  serve  you  faithfully;  but  I can  not  be  your 
saraff.’  ‘You  are  a man  of  good  sense,  and  an 
honest  man,’  replied  Ibrahim;  ‘and  you  can  be  my 
banker  just  as  well  as  to  be  a breadseller!  When 
you  get  into  any  difficulty,  come  directly  to  me. 
If  you  send  a third  person,  he  will  be  your  enemy. 
I shall  always  be  your  friend.’ 

“Then,  clapping  his  hands  to  call  his  steward, 
he  said  to  him,  ‘Take  my  friend  here,  give  him  a 
fur  robe,  a Persian  girdle,  a saraff  s turban,  a horse, 
ostler,  chibukgi,  all  in  the  uniform  of  my  depart- 
ment, and  send  him  to  his  home.’ 

“So  they  arrayed  him,  mounted  him,  and  in  that 
style  of  splendor,  he  issued  from  the  grand  vizir’s 
gate. 

“Once  in  the  street,  he  was  looked  upon  with 
searching  eyes.  Which  of  the  old  bankers  has  the 
good  fortune  to  get  the  office?  Kecognized  by  no 
one,  all  bowed  down  to  do  him  honor.  Armenians, 
Greeks,  Jews,  Turks,  Franks,  all  saluted  him  with 
the  respect  due  to  his  master  and  to  his  place  of 
dignity  and  power.  For,  being  in  constant  com- 
munication with  the  first  officer  of  the  realm,  it  was 
often  a great  political  as  well  as  financial  office. 
Occasionally,  one  would  approach  the  chibukgi, 
and  ask,  ‘Who  is  this  new  saraff?’  ‘Joannes  Giras 
Ekmekgi!’  ‘God  is  great!’  he  would  reply,  and 
march  on.” 

As  he  reached  his  home,  his  son  Yorgaki,  my 
narrator,  saw  him  first,  and  cried  out,  “They  haven’t 


Changes  in  Life  under  Old  Regime.  103 


killed  papa ! Here  he  is,  mamma,  all  alive.”  The 
desolated  widow  saw  him  dismount  at  their  hum- 
ble door — the  caparisoned  horse,  the  servants,  the 
rich  array ! She  fainted  at  the  real  or  unreal  sight, 
and  fell  upon  the  floor.  She  soon  revived,  and 
all  sorrow  was  changed  to  joy  and  exultation,  in 
whifii  the  whole  neighborhood  joined.  But  what 
was  he  to  do  with  horse  and  servants  in  his  small 
and  humble  home.  He  sent  them  away  for  the 
night;  and  the  following  day  he  could  have  any 
establishment  in  the  Greek  quarter. 

Pleasing  as  a story  of  remarkable  friendship  be- 
tween a Moslem  and  a Christian  youth,  carried 
through  a long  life,  it  illustrates  well  the  changes, 
possible  and  frequent,  in  life,  under  the  old  regime. 
In  the  morning,  this  man  went  out  from  his  ob- 
scure home  a poor  breadseller.  Towards  noon,  he 
went,  as  he  supposed,  to  be  bowstrung  and  flung 
into  the  Bosphorus.  At  night,  he  returned  to  his 
home  the  first  Christian  citizen  of  the  empire. 

“What  was  his  after  history?”  we  asked,  charmed 
with  the  story.  Our  aged  friend  replied,  “ My  fa- 
ther was  a good  and  just  man.  He  Avas  content 
with  his  regular  gains,  Avliich  were  a certain  per 
cent.,  or  commission,  on  all  his  transactions.  He 
remained  saraff  to  a good  old  age.  His  friend  died, 
and  he  retired,  rich  and  honored. 

“ When  he  felt  that  his  end  could  not  be  far  off, 
he  called  his  sons,  me  and  my  elder  brother  Jo- 
annes, and  said  to  us,  4 1 am  noAV  old  and  feeble. 
I shall  not  live  long,  I want  to  give  you  my  last 


104 


Among  the  Turks. 


blessing  and  counsel,  while  I have  strength  to  do 
it.  I have  only  one  thing  to  say,  but  it  has  a 
great  weight  of  meaning.  Never  give  nor  take  a 
bribe;  and  God  will  bless  you,  and  the  Holy  Virgin 
will  watch  over  you,  and  you  will  die  in  peace  in 
your  own  homes,  as  I do  in  mine.  My  contempo- 
raries have  lived  by  another  rule,  and  they  gener- 
ally died  by  the  bowstring.  ’” 

“Did  you  both  follow  this  rule?”  we  asked. 

“I  have  always  followed  it;  but  my  brother  Jo- 
annes forgot  the  wise  counsel  of  his  father.  He 
fell  into  the  ways  of  others.  He  took  large  gifts, 
became  very  rich,  but  was  beheaded,  as  his  tomb- 
stone indicates  by  a sculptured  head  and  knife, 
and  his  property  was  mostly  confiscated.” 

“But  did  the  government  compel  you  to  put 
that  sign  of  capital  punishment  on  the  tombstone?  ” 
“Oh  no,”  he  said,  laughing,  “We  esteem  it  rather 
a sign  of  honor.  You  must  be  somebody,  to  have 
your  head  cut  off!” 

It  is  not  difficult  to  see  why  bribery  brings  dan- 
ger, and  absolute  freedom  from  it  safety.  When 
you  give  a bribe,  it  is  for  the  purpose  of  gaining 
something  which  others  also  are  after.  You  secure 
their  enmity,  but  you  gain  no  friend.  You  are  in 
the  same  case,  if  you  do  work  for  a bribe.  It  is  all 
laying  up  wrath  against  the  day  of  wrath ; and  the 
time  will  come  when  the  penalty  will  fall  suddenly. 

We  asked  our  friend  if,  in  the  course  of  his  life, 
he  had  often  felt  in  any  personal  danger?  Both 
the  old  people  laughed  heartily  at  this.  “ Until 


Cruelty  of  the  Janizaries.  105 

the  destruction  of  the  Janizaries  who  was  safe? 
They  sometimes  killed  men  out  of  mere  caprice,  as 
I have  seen  with  my  own  eyes,  many  a time.” 

We  begged  him,  at  a future  time,  to  give  us 
something  of  his  own  history,  which  he  agreed  to 
do  with  evident  pleasure;  and  we  adjourned  thf- 
Arabian  Nights’  Entertainment. 


CHAPTER  VIII. 


DETHRONEMENT  OF  SULTANS. 

When  again  we  spent  an  evening  with  our  Greek 
friends,  the  conversation  commenced  about  the 
sultans  he  had  served.  Of  all  the  five,  he  pro- 
nounced Selim  III.  incomparably  the  best.  Yor- 
gala’s  father  obtained  for  his  son  the  position  of 
merchant  of  the  palace,  when  he  was  very  young 
for  such  responsible  duties.  The  palace  meant 
about  10,000  persons;  and  he  supplied  every  thing 
connected  with  apparel  and  furniture. 

Selim  would  often  talk  with  him  in  the  most 
familiar  manner,  knew  perfectly  well  the  disorders 
of  the  empire  resulting  from  Janizary  rule,  and 
wanted  to  find  a remedy.  The  sultan  never  ad- 
dressed to  him  a word  that  would  remind  him 
that  he  was  a rayah,  but  always  called  him  “Cliel- 
iby  Yorgaki”  (equivalent  to  “Esquire  Yorgaki”), 
and  would  even  say  to  him,  on  leaving,  “Allah 
emanet  oloon!”  (I  give  you  into  God’s  keeping  ) 

The  Janizaries  were  incensed  by  the  attempted 
reforms  of  Selim,  and  at  length,  in  1807,  they  de- 
throned him,  and  placed  Mustapha  IV.  upon  the 
throne.  Much  blood  was  shed,  and  for  two  or 
three  days  terror  reigned  in  Constantinople. 


The  Surprise  in  the  Palace.  107 


Yorgaki  remained  at  home  until  he  was  called 
to  the  palace;  and  he  went,  full  of  evil  forebod- 
ings; for  Mustapha  IV.  was  as  wicked  as  he  was 
weak. 

The  chief  eunuch,  who  was  the  sultan’s  treas- 
urer, introduced  him.  “Tell  this  Ghiaour,”  said 
the  sultan  to  the  eunuch,  “that  I hear  he  is  a 
quiet,  decent  peddler,  and  never  concerns  himself 
with  what  don’t  belong  to  him.  That  is  the  right 
way.  While  he  does  so,  he  will  serve  me.  Tell 
him  so,  arid  clear  out ! ” 

“But,  would  you  serve  him,  after  such  an  insult- 
ing reception  ? ” 

“What  else  could  I do,  if  I wished  to  keep  my 
head  on  my  shoulders?  Besides,  I never  saw  him 
again.  My  business  was  with  the  old  eunuch, 
who  had  more  wit  and  wisdom  than  a score  of 
Mustaphas.  With  him  I got  along  very  well  in- 
deed. But  now  I must  tell  you  of  the  terrible 
events  of  1808.  Alas ! Alas  ! Accursed  day ! I 
went  to  the  palace  at  Seraglio  Point,  with  a heavy 
bill — about  30,000  4 columnar  s’  (the  name  by  which 
the  Spanish  dollar  was  known).  The  old  eunuch 
was  in  excellent  humor.  His  secretaries  copied 
off  the  bill,  possibly  doubling  the  amount,  for  they 
all  lived  luxuriously  by  stealing:  and  the  money 
was  counted  out  and  ranged  in  different  coins, 
gold  and  silver;  and  I was  about  to  call  my  ser- 
vants to  sack  it  up  and  carry  it  to  my  room  in 
Vezir  Khan;  when  a strange  noise,  a rush  of  men, 
a clang  of  arms!  Confusion  and  tumult  changed 


108 


Among  the  Turks. 


us  all  to  stone ! The  servants  went  wild.  The 
eunuch  sank  down  in  despair.  4 It’s  all  up  with 
us,  Cheliby  Yorgaki!  We  shall  never  see  another 
day!’  ‘But  let  us  flee!  let  us  flee!’  I said;  ‘let 
the  money  go,  and  let  us  escape!’  ‘Well,  escape 
then!’  said  he,  ‘The  moment  you  leave  this  room, 
you  will  be  killed ! ’ And  then  suddenly  he  thought 
of  his  master,  the  sultan,  and  rushed  away. 

“ Now  I must  tell  you  what  had  happened. 
There  was,  at  Adrianople,  a pasha,  general  of  the 
army  of  Rumelia,  who  greatly  loved  Selim,  and 
resolved  to  reinstate  him  upon  the  throne.  This 
Bairactar  Pasha  was  a very  able  and  fearless  man. 
He  laid  a conspiracy,  with  three  thousand  faithful 
soldiers,  to  surprise  the  palace;  and  this  was  what 
had  taken  place.” 

“But  would  not  the  Janizaries  immediately  over- 
come so  small  a number?”  I asked. 

“The  J anizaries  were  devils,”  he  replied.  “ They, 
as  well  as  the  people,  had  become  disgusted  with 
the  miserable  Mustapha,  and  without  doubt  he 
had  secretly  gained  over  some  of  their  chiefs. 
But  I must  continue  my  story.  The  eunuch  hav- 
ing fled,  and  the  servants  having  all  disappeared 
from  the  first,  I was  there  alone  with  my  worthless 
gold,  every  para  of  which  I would  give  for  a safe 
exit.  But  soon  the  noise  ceased.  Bairactar  Pasha 
was  caught  in  a trap.  The  wretch  Mustapha  sent 
to  him,  ‘Don’t  shed  blood!  Give  me  half  an  hour 
to  collect  my  household  and  retire ; and  the  palace 
shall  be  given  up  in  peace.’  This  arrested  for  a 


Sultan  Selim  Beaten  to  Death.  109 

few  minutes  the  possession  of  the  palace.  The 
crafty  Mustapha  ordered  his  eunuchs  instantly  to 
kill  the  two  only  heirs  to  the  Ottoman  throne, 
Selim  III.,  held  in  the  palace  as  prisoner,  and 
young  Mahmud. 

“Selim  was  cruelly  beaten  to  death  with  clubs, 
no  one  daring  to  give  him  a mortal  blow. 

“Mahmud’s  faithful  nurse  (once  a nurse  always 
a nurse,  in  the  imperial  family),  at  the  first  sign 
of  trouble,  instinctively  fearing  danger  to  him, 
had  persuaded  him  to  crawl  into  an  old  oven  in 
one  of  the  outbuildings,  and  to  answer  no  voice 
but  hers;  and  she  then  successfully  concealed  her- 
self. Neither  of  them  could  be  found.  Mustapha 
had  only  insured  his  own  ruin. 

“ The  body  of  the  murdered  Selim  was  dragged 
into  the  garden,  and  a rug  thrown  over  it.  The 
pasha  soon  came  and  threw  himself  upon  it,  and 
wept  and  groaned  like  a lion.  I could  see  him, 
through  the  lattices  of  the  window;  and  I knew 
it  must  be  the  body  of  Selim.  I dared  not  fly.  I 
awaited  death  there.  Springing  from  his  place 
of  lamentation  the  pasha  cried  out,  ‘ Let  no  one 
escape  ! ’ The  palace  was  soon  in  his  hands.  Many 
were  put  to  death.  Mustapha  was  put  under  guard, 
and  Mahmud  sought  for  everywhere.  Great  re- 
wards were  offered  for  his  discovery;  and  this 
search  caused  a long  delay.  Evening  drew  on. 
i could  no  longer  endure  my  position.  I left  the 
money,  except  what  gold  I could  easily  carry 
about  ray  person,  and  I sallied  out  into  a long 


110 


Among  the  Turks. 


corridor,  and  met  a person  of  Bairactar’s  force, 
who  knew  me.  ‘Yorgaki!  why  are  yon  here?’ 
I told  him,  and  putting  some  gold  in  his  hand, 
begged  him  to  get  me  out.  ‘But  the  Janizaries 
will  kill  you.’  ‘ Let  me  out  by  the  little  gate,  close 
to  the  water,  and  I will  risk  it.’  So,  after  a while, 
he  found  means  to  let  me  out,  telling  me  I should 
undoubtedly  be  killed. 

“ I crept  to  that  great  boat-house  which  still  ex- 
ists close  by  the  sea-wall,  waked  the  boatmen,  and 
rowed  off  to  Halki  (one  of  the  Princes’  Islands), 
where  my  family  was  staying  at  the  Convent  of 
the  Holy  Trinity.” 

“ I have  been  there,”  said  I.  “ Do . the  same 
buildings  now  remain?” 

“Precisely,”  he  said;  “and  I had  some  rooms 
on  the  high  wall  nearest  to  the  gate.  My  family 
and  friends  were  in  great  distress  about  me,  know- 
ing of  the  revolution,  and  that  I had  gone  to  the 
palace.” 

“Ah!”  said  the  wife,  “what  a night  was  that! 
I never  wish  to  think  of  it.  But  I have  passed 
many  worse  nights,  since;  although,  when  you 
came  home  safe,  I declared  I should  never  be 
unhappy  again  in  this  life.” 

“The  following  day  nobody  dared  to  move.  No- 
body left  the  island  for  the  city,  and  nobody  came 
to  it.  But  in  the  evening,  one  or  two  boats  came, 
and  said  Mahmud  had  been  .proclaimed  by  public 
cries  sultan,  vice  Mustapha  dethroned.  When  the 
old  nurse,  at  length,  had  become  convinced  that 


Yorgaki  Divides  the  Spoils. 


Ill 


he  was  wanted  for  life  and  not  for  death,  she 
brought  him  forth  , from  the  oven  where  he  had 
suffered  not  a little,  and  so  he  was  proclaimed  sul- 
tan; and  the  miserable  Mustapha,  not  long  after, 
ended  his  days  by  poison. 

“I  did  not  mind  much  the  loss  of  the  money. 
I had  still  enough  to  live  upon — something  in 
foreign  funds,  this  house,  another  in  Besliiktash, 
and  the  most  splendid  of  all  in  the  Fanar.  I had 
escaped  with  my  life.  But,  that  very  night,  as 
the  day  was  about  to  dawn,  I heard  a heavy 
knock  at  the  convent  gate.  I felt  it  was  my  death 
knell ! I opened  the  window,  and  asked  from  the 
wall  4 who  was  there  ? ’ 4 Spahis  from  the  palace. 

‘What  do  you  want?’  4Cheliby  Yorgaki.’  ‘Wait 
a little,  and  I will  come.’  I hastily  received  the 
last  sacrament,  and  left  my  poor  wife,  more  dead 
than  alive,  on  the  stones  of  the  pavement  inside 
the  gate.  The  new  officers  and  members  of  the 
household  wanted  me  to  divide  the  spoils.  Many 
had  been  put  to  death.  Many  had  been  con- 
demned to  exile.  Confiscation  of  goods  and  prop- 
erties had  thrown  together  a vast  amount  to  be 
divided,  and  they  thought  I could  tell  the  value 
of  every  thing  at  a glance.” 

His  description  of  this  part  of  his  work  was 
too  long  to  repeat.  He  had  five  accumulations 
of  spoils  to  subdivide  to  individuals,  and,  at  the 
close,  he  did  not  doubt  he  should  be  bowstrung. 
The  last  heap  was  close  by  the  place  where  palace 
criminals  or  supernumeraries  were  disposed  of.  AU 


112 


Among  the  Turks. 


day  long  he  was  nearing  the  terrible  spot.  He 
saw  the  poor  eunuch  with  whom,  forty-eight  hours 
before,  he  had  been  so  happily  settling  accounts, 
borne  along  by  the  executioners  to  that  accursed 
place. 

“‘Ah!’  said  he,  ‘Cheliby  Yorgaki,  how  bitter 
is  the  last  hour  of  life ! ’ and  tears  rolled  down  his 
great  black  cheeks.  He  had  always  treated  me 
well,”  said  Yorgaki,  “ and  I felt  that  I could  almost 
die  for  him ; but  in  a few  minutes  his  body  rolled 
down  that  plank-shoot  into  the  water;  and  I knew 
that  soon  mine  would  follow.  Did  you  ever  visit 
that  place  ? ” 

“Yes,”  I replied,  “the  water  is  deep  and  the 
current  strong,  and  whatever  falls  there  goes  oufc 
into  the  Marmora.” 

“Well,”  he  added,  “I  at  length  came  to  that 
last  lot  of  the  confiscated  goods.  I had  learned 
what  pasha  presided  over  it,  I knew  him  as  a con- 
noisseur of  diamonds;  and,  in  a division  of  some 
diamonds,  I ventured  to  propose  one  for  that  pasha. 
It  was  agreed  to,  and  I was  the  bearer  of  it.  ‘You 
have  done  well,  Yorgaki,  to  bring  me  this,’  said 
he ; and  as  he  turned  it  to  the  light,  he  descanted 
upon  its  beauties.  I then  besought  him  to  inter- 
cede for  me.  ‘Nobody  thinks  of  hurting  you,  Yor- 
gaki, we  all  know  you.’  ‘That  is  the  feast  you 
prepare  for  the  dying,’  said  I;  but  he  only  replied, 
‘ Finish  your  work,  and  you  shall  see.’  With  trem- 
bling heart  I finished;  and  he  then  said,  seeing 
how  exhausted  I was — for  I had  neither  eaten 


Rejection  of  Reward. 


113 


bread  nor  drank  water  all  day  long — ‘ My  lamb, 
don’t  die  just  yet ! You  are  now  to  be  rewarded. 
There  are  three  confiscated  houses,  of  which  you 
shall  have  your  choice.’  He  sent  me  away  with 
a fluttering  heart,  that  perhaps  after  all,  my  life 
would  still  be  spared ! When  I turned  my  back 
upon  that  throat  of  hell,  I began  to  hope.  My 
feet  would  hardly  carry  me  to  the  place  indicated, 
which  was  not  far  from  the  boat-place.  I pro- 
tested that  I would  not  take  the  offered  gift. 
‘But,’  said  the  pasha,  ‘the  house  we  have  selected 
for  you  has  a fine  garden,  excellent  water,  a pleas- 
ant view,  and  is  moreover  a safe  place.’ * ‘I  doubt 
not  in  the  least  its  value,’  I replied,  ‘but  I never 
give  nor  take  gifts.  In  doing  so  I only  follow  the 
footsteps  of  my  father.’  ‘ Then  go  home,  for  a fool 
as  you  are ! You  have  done  our  work  well,  and 
we  wanted  to  reward  you  well.’ 

“ I departed  for  my  boat.  I drank  at  a fountain 
by  the  way.  I bought  some  bread,  cheese,  and  a 
bottle  of  wine.  As  my  boat  came  round  Seraglio 
Point,  and  the  pure  fresh  breeze  came  into  my 
soul,  I said  ‘ Glory  to  thee,  0 God ! ’ I then  felt 
that  I must  eat  instantly  or  perish.  Never  before, 
never  since,  did  I make  such  a meal  as  that ! The 

* I had  heard  this  word  safe  often  used  in  describing  or  com- 
mending places;  and  I asked  a native  gentleman  what  the  pre- 
cise idea  was.  “A  place  that  is  not  overlooked  by  another , not 
easily  accessible  to  thieves , and  is  in  a good  neighborhood , we  call 
safe.  What  would  you  have  us  call  it?”  These  are  the  first 
things  to  look  after,  the  next  is  the  water. 


114 


Among  the  Turks. 


evening  was  setting  in,  the  breeze  directly  ahead, 
and  it  was  a long  row  of  three  hours  to  Halki.  I 
laid  down  and  slept  profoundly,  while  this  side-rib 
(wife)  was  weeping  over  my  death.  As  we  ap- 
proached within  hail  of  the  island,  my  boatmen 
raised  Yorgaki’s  boat-cry;  and  I awoke  to  hear  it 
answered  with  cheer  upon  cheer  from  the  island; 
and  I was  carried  up  to  the  convent  with  shout- 
ings and  rejoicings!  The  next  day,  I sacrificed 
some  sheep  for  a feast  and  a thank-offering.  In 
a few  days  the  new  Sultan  Mahmud  called  me, 
spoke  very  kindly  to  me,  and  reinstated  me  in  my 
office.  He  assured  me  no  one  should  ever  take  it 
from  me.  He  had  much  of  the  kindness  of  Selim. 
But  he  had  a terrible  force  of  character;  and  such 
an  eye  that  I always  felt  overawed.  He  struggled 
with  great  misfortunes  all  his  days.  May  his  son 
have  a kinder  fate  ! ” 


CHAPTER  IX. 


HALET  EFFENDI  AND  JANIZARIES. 

“My  greatest  troubles  began  with  the  Greek 
Revolution,  although  I had  no  part  in  it  whatever. 
I was  an  officer  of  the  palace.  My  sovereign  trust- 
ed me,  and  I was  loyal  to  him.  My  people  some- 
times accused  me  of  being  only  half  a Greek,  be- 
cause I am  of  Armenian  parentage.” 

“Are  you  then  an  Armenian  by  race?”  said  I. 

“Yes.  There  are  a few  of  our  sort,  in  the  in- 
terior, who  have  always  belonged  to  the  Greek 
Church.  We  have  nearly  lost  the  Armenian  lan- 
guage, and  we  more  or  less  intermarry  with  Greeks ; 
but  we  are  called  by  the  Armenians  Hi-Herome- 
Armeno-Greeks. 

“When  hostilities  had  commenced,  and  there 
had  been  much  bloody  work,  the  Janizaries  began 
to  seize  and  put  to  death  suspected  Greeks,  in  the 
most  barbarous  manner.  Then  Sultan  Mahmud 
called  me,  and  told  me  that  I must  keep  within 
my  own  premises  for  a time,  unless  I had  a special 
and  responsible  Moslem  guard,  which,  when  nec- 
essary for  my  business  in  the  palace,  would  be  fur- 
nished me.  On  no  account  should  I go  abroad  in 
any  other  way.  For  although  he  had  given  spe- 


116 


Among  the  Turks. 


cial  instructions  that  I was  not  to  be  molested  by 
any  one,  the  Janizaries  would  rob  and  kill  without 
his  knowledge.  He  said  to  me,  moreover,  that 
any  body  taking  refuge  in  my  house  at  Bebek, 
whom  I wished  to  protect,  should  be  safe.  He 
would  give  the  most  special  instructions  that  my 
house  should  not  be  visited. 

“For  a while,  I got  along  very  well  for  such 
times.  There  were  occasional  outbreaks;  but,  after 
all,  the  Janizaries  feared  Mahmud  as  much  as  he 
feared  them.  Revolt  against  him  was  out  of  the 
question,  for  they  had  no  one  to  put  upon  the 
throne  except  a little  boy.  There  was  a certain 
Halet  Effendi,  the  worst  man  the  Osmanlees  ever 
produced,  who  was  the  leader  of  the  Janizaries, 
and  who  had  obtained  a wonderful  power  over  the 
sultan.  He  feared  nothing,  had  no  conscience,  no 
feelings  of  mercy,  delighted  in  blood  and  confis- 
cation, and  committed  enormous  outrages  never 
known  to  the  sultan.  The  whole  world  feared 
him  far  more  than  they  feared  the  sultan.  He 
was  passing  through  Beshiktash  one  day,  in  Ram- 
azan, and  he  saw,  or  pretended  he  saw,  a poor  Turk 
smoking;  which  is  forbidden  during  the  fast.  He 
had  him  seized,  and  his  head  cut  off  upon  the  spot. 
A label  was  put  upon  the  body,  ‘Sent  to  Gehenna 
by  Halet  Effendi,  for  smoking  in  Ramazan.  Take 
warning,  0 ye  faithful ! ’ 

“ One  day  there  came  a messenger  to  me,  say- 
ing, Halet  Effendi  wants  you  at  the  kiosk,  the 
Kiosk  of  Conference,  at  the  foot  of  our  street.  I 


Halet’s  Grim  Humor. 


117 


knew  my  fate.  I should  go  from  thence  to  the 
Tower  of  Oblivion,  jnst  above  us,  and  all  my  goods 
would  be  seized.  He  had  recently  committed  just 
such  outrages.  I hastily  partook  of  the  sacrament ; 
we  all  asked  pardon  and  granted  forgiveness;  and 
I went  down  to  meet  the  monster. 

“He  seemed  to  be  in  very  good  humor.  He  re- 
ceived me  with  mockery  and  jokes ; but  they  all  had 
a sinister  meaning.  ‘You  are  in  excellent  health 
Cheliby  Yorgaki ! I am  glad  to  see  you  looking  so 
well.  They  say  you  are  very  rich,  that  you  have 
oceans  of  money ; don’t  know  what  to  do  with  it. 
Well,  if  you  like,  we  shall  help  you  a little.  You 
are  a man  that  values  life,  Yorgaki ! And  the  sul- 
tan has  insured  your  safety.  He  has  put  you  under 
my  keeping.  I shall  look  out  for  you.  Don’t  be 
afraid,  but  I’ll  keep  watch  upon  you.  I shall  send 
some  of  my  men  with  you,  and  what  they  bring 
will  show  how  much  you  value  your  life.’  Then, 
whispering  to  one  of  his  men,  he  sent  him,  with  a 
dozen  others,  up  to  this  house  with  me. 

“I  knew  the  man.  I threw  open  every  thing  in 
the  house,  but  my  wife’s  room;  and  the  rascals 
had  decency  enough  to  make  no  allusions  to  that. 

“They  took  down  all  my  rich  curtains  and  em- 
broidered sofa  coverings,  all  my  sweetmeat  and 
coffee  service,  my  expensive  chibuks,  and  all  the 
silks,  satins,  and  embroidered  work  which  I had 
for  the  palace.  They  made  up  twelve  packages, 
worth  many  thousands  of  dollars;  and  departed, 
leaving  my  house  stripped  of  all  its  luxuries. 


118 


Among  the  Turks. 


UI  knew  the  insatiate  monster  would  come  again, 
and  would  not  depart  empty  without  blood.  So  I 
filled  up  again,  and  he  made  me  a second  and  a 
third  visit  before  peace  was  made.  I lost  also  my 
beautiful  winter  house  in  the  Fanar,  and  my  house 
in  Beshiktash.  Both  were  burned,  with  all  their 
contents.  But  these  were  not  our  greatest  troubles. 
Our  lives  were  safe,  while  our  enemies  perished. 
Every  one  of  them  came  to  a miserable  end.” 

uAh!”  said  Madam  Yorgaki,  “our  loss  of  prop- 
erty has  been  great,  but  it  was  nothing  compared 
with  our  other  griefs ! ” 

“And  what  were  they!”  said  Mrs.  H.  to  her. 
“ You  have  told  me  that  God  never  gave  you  chil- 
dren, and  you  have  had  no  family  griefs,  I am 
sure.” 

She  buried  her  face  in  her  hands,  and  said,  sob- 
bingly,  “We  had  an  adopted  daughter;  but  he 
must  tell  you  the  story,  I can  not ! ” 

The  oriental  world  holds  in  readiness  a large 
supply  of  tears  for  every  suitable  occasion;  but  we 
felt  that  the  grief  of  the  dear  old  lady  was  un- 
feigned. She  was  in  feeble  health,  her  constitu- 
tion broken  down;  and  she  could  never  speak  of 
that  daughter  without  tears,  and  often  not  without 
sobs. 

He  began,  “ I went  one  morning  early  to  the 
church,  vdiere  I was  often  the  first  to  arrive.  I 
found  a beautiful  and  singular  looking  package 
on  the  door-sill.  I took  it  up  to  examine  it,  and 
behold  there  was  a sleeping  infant  within,  very 


The  Foundling. 


119 


nicely  dressed.  I carried  it  home,  and  said  to  my 
wife,  ‘Has  not  God  given  ns  our  heart’s  desire? 
See  what  I have  found  at  the  church  door ! ’ She 
pronounced  the  child  a perfect  beauty,  and  joyfully 
agreed  to  call  the  priest,  and  consult  about  the 
adoption. 

“Nothing  ever  came  to  light  about  its  parent- 
age, and  it  seemed  not  only  to  us,  but  to  all  our 
friends,  like  a gift  from  heaven.  We  celebrated 
its  baptism,  and  gave  it  the  name  of  good  omen, 
Maria.  Every  body  gave  us  their  felicitations,  and 
could  hardly  be  persuaded  it  was  not  our  own 
child.  It  was  so  beautiful  and  lovely,  it  was  every 
body’s  favorite.” 

“But  you  don’t  tell,”  interrupted  the  wife  with 
flowing  tears,  “how  intelligent  the  child  was.  At 
three  years  old,  it  was  more  forward  than  other 
children  at  six.” 

“Don’t  interrupt  me,  wife,  and  I will  tell  it  all ! 
As  the  child  grew  up,  and  promised  to  be  a maiden 
of  rare  beauty,  we  resolved  to  educate  her,  and 
marry  her  into  some  position  higher  than  mercan- 
tile life.  She  was  trained  in  music  and  dancing, 
was  taught  the  French  and  Italian  languages,  and 
ancient  Greek.  If  we  thought  her  the  most  beau- 
tiful girl  in  Constantinople,  we  resolved  that  she 
should  be  the  best  educated.  All  were  proud  of 
her  attainments  in  ancient  Greek,  and  none  but 
educated  men  could  converse  with  her  about  the 
works  of  our  immortal  ancestors.” 

“Of  what  use  was  it  all?”  broke  in  the  wife; 


120 


Among  the  Turks. 


“how  we  erred,  how  we  erred!  We  meant  it  for 
good,  but  God  mixed  us  a bitter  cup  for  our  sins. 
We  sought  things  too  high,  and  God  gave  us 
things  too  low.” 

The  old  man  stopped,  and  seemed  for  a while 
to  forget  himself  in  thought.  He  then  resumed. 
“ The  full  time  had  come  when  she  should  be  affi- 
anced. We  looked  around  among  all  the  young 
men  who  were  not  engaged,  and  we  found  M.  C. 
of  the  Russian  embassy;  an  under  dragoman,  but 
sure  to  rise  and  come  into  the  first  society.  His 
mother  was  delighted  with  our  proposal,  she  knew 
our  daughter,  and  said  that  of  all  the  maidens  in 
the  city  of  Constantinople  there  was  no  one  she 
would  so  gladly  choose.  We  arranged  all  the 
terms,  and  agreed  upon  the  dowry  without  any 
difficulty;  for,  as  we  had  only  one  daughter,  we 
intended  to  be  liberal  with  her.” 

“ But  did  the  young  people  know  each  other, 
and  did  they  agree  to  your  choice  ? ” 

“It  would  have  been  highly  improper  to  ask 
them ! ” said  the  good  old  lady,  with  spirit. 

We  saw  a discussion  would  follow;  and  we 
begged  our  friend  to  proceed. 

“ When  the  time  for  the  wedding  came,  I deter- 
mined that  as  I should  make  only  one,  it  should 
in  every  respect  be  worthy  of  us.  All  those  cook- 
ing ranges,  the  remains  of  which  are  still  seen 
along  the  wall  of  the  inner  court,  were  made  ex- 
pressly for  that  occasion.  I employed  twelve  of 
the  most  skilful  cooks  I could  find,  and,  that 


The  Wedding  Feast. 


121 


no  nation  might  complain  of  not  finding  its  own 
choicest  food,  my  cooks  were  Armenians,  Greeks 
and  Turks. 

“ The  festival  lasted  a week.  On  Monday,  I in- 
vited the  boatmen  of  this  village  and  neighbor- 
hood. The  outer  court  was  covered  with  an  awn- 
ing. The  food  was  abundant,  the  wine  flowed, 
and  the  guests  were  joyous.  Tuesday,  I had  an- 
other rank  of  guests ; and  so  on,  during  the  week. 
Sunday  evening,  there  was  a great  assembly.  No 
ray  ah  merchant  ever  had  a more  brilliant  one.  The 
prelates  of  our  church,  merchants  and  bankers  of 
different  nationalities  and  religions,  and  members 
of  the  Turkish  government  were  there.  We  had 
the  choicest  music  of  the  capital,  and  the  greatest 
delicacies  and  luxuries  of  the  table. 

“At  a late  hour  of  the  evening,  the  bishop  called 
for  the  bridegroom  and  the  bride,  in  order  to  per- 
form the  final  ceremony.  The  service  proceeded 
to  that  point  where  the  magnificent  cushion,  pre- 
pared and  embroidered  expressly  for  the  occasion, 
was  brought  in  for  the  affianced  to  kneel  upon, 
and  be  made  man  and  wife.  The  bridegroom  was 
brought  in  by  his  fellows ; but  the  bride  could  not 
be  found.  This  often  happens  out  of  modesty. 
The  maiden  hides  herself,  and  must  be  searched 
for.  This  occasioned  only  amusement  at  first;  but 
as  the  delay  was  long,  the  guests  lost  their  good- 
humor,  and  all  began  to  search  for  her.  As  there 
are  some  twenty  closets  in  the  house,  and  many 
outbuildings  and  terraces,  no  one,  for  a long  time, 


122 


Among  the  Turks. 


was  alarmed,  but  much  provoked;  and  the  search 
extended  to  the  neighbor  s houses. 

44  I was  getting  very  impatient  and  angry,  when 
my  wife  called  to  me,  and  said  4 Search  no  more ! 
Come  to  my  room  ! ’ She  there  showed  me  that 
all  her  jewels  which  she  was  not  wearing,  and 
various  choice  and  valuable  articles,  were  gone! 
My  wife  threw  herself  upon  the  sofa  in  despair. 
I could  not  yet  believe  that  our  beloved,  idolized, 
beautiful  daughter  could  prove  herself  to  be  so 
base  a traitor!  I went  down,  with  some  friends, 
to  the  boat  scala,  and  inquired  if  any  one  had  left 
in  a boat  ? I was  answered,  4 People  have  been 
going  and  coming  all  the  evening.’  But  one  man 
said,  4 Yani,  the  Sciote,  left  in  an  island  boat,  with 
a woman  closely  veiled.’ 

44Then  I comprehended  the  whole!  I had  known 
the  wretch  hanging  about  our  village,  and  our 
daughter  had  eloped  with  him,  and  plunged  us 
into  wretchedness  and  woe ! The  assembly  broke 
up.  The  chief  of  the  police  was  informed.  Cou- 
riers were  dispatched  to  all  the  landing  places ; and 
the  next  morning,  the  guilty  pair  were  arrested 
at  Halki,  just  in  time  to  prevent  their  marriage. 

“Our  daughter  was  sent  back  to  us,  but  we 
would  not  receive  her.  She  had  disgraced  us.  She 
had  made  us  the  talk  of  the  whole  city.  She  had 
plotted  against  us.  She  had  stolen  from  us,  in  re- 
turn for  all  we  had  lavished  upon  her.  She  had 
also  disgraced  and  ruined  the  young  man  to  whom 
she  was  affianced.  He  never  married,  never  showed 


The  Sad  Results. 


123 


any  ambition  to  rise,  and  became  a misanthrope. 
And  we,  we  were  ruined.  All  the  joy  of  life  fled 
with  that  black  night.  My  wife  has  been  an  inva- 
lid from  that  time  to  this.  AVas  ever  a family  vis- 
ited with  grief  like  this?  Every  thing  else  was 
transient,  this  never  passes  away.” 

The  old  people  wept,  and  we  could  not  restrain 
our  tears. 

“ AVliat  became  of  the  poor  girl?”  said  Mrs.  H. 

“ A neighbor  down  street  took  her  in.  One  of 
our  own  servants  had  helped  the  culprits  to  a se- 
cret correspondence,  and  had  conveyed  the  letters 
back  and  forth.  She  had  fixed  more  than  one  time 
for  the  elopement  and  failed,  and  then  accom- 
plished it  at  the  last  moment. 

“ She  came  again,  and  threw  herself  at  our  feet 
— confessed  her  great  sin  against  us,  and  entreated 
that  we  would  take  her  back  again,  if  only  to  be 
a servant.  AVe  forbade  her  coming  again,  and 
ordered  the  doorkeeper  never  to  admit  her! 

“ Once  she  threw  herself  at  my  feet  in  the  street; 
but  when  I threatened  to  call  a policeman,  she 
went  away,  and  we  have  never  seen  her  since. 

“The  family  that  took  her  in  married  her,  after  a 
while,  to  a grocer  at  Hissar.  She  has  six  children, 
has  never  had  a servant,  has  to  do  all  her  work, 
and  to  work  like  a slave  from  morning  to  night. 
She  has  no  associates  but  people  of  that  low  class.” 

“ But  would  you  not  have  been  happier,”  said 
Mrs.  H.,  to  the  weeping  mother,  “ had  you  taken 
her  back  ? Perhaps  she  truly  repented ; and  I think 


124 


Among  the  Turks. 


her  faithful,  toilsome  life  shows  that  she  was  not  a 
wicked  girl,  not  wholly  lost ! ” 

“We  should  have  been  a great  deal  happier,” 
was  the  united  confession;  “but  we  could  not  do 
it.  We  should  have  entirely  sacrificed  our  own 
standing  had  we  done  it.  She  had  to  bear  her 
part  of  the  evil  consequences  of  her  own  doings, 
and  it  was  much  lighter  than  ours.” 

“What  became  of  the  Sciote  who  carried  her 
off?” 

“ He  was  kept  in  prison  for  a while  and  then 
banished  from  Constantinople  and  vicinity  under 
menace  of  a heavy  punishment  should  he  be  caught 
here  again.  He  had  friends  who  bought  him  off. 
Never  expect  justice  in  such  cases!  It  was  after 
all  this  that  we  lost  our  three  houses:  one  in  the 
city,  one  at  Beshiktask,  and  one  at  Therapia.  Our 
city  house  was  princely.  It  was  destroyed  in  a 
fire  that  broke  out  so  near  that  nothing  was  saved, 
I being  away  at  the  time,  and  only  a watchman  in 
the  house.  I expended  eighteen  thousand  piastres 
upon  the  reception  room,  when  three  piastres  paid 
for  a day’s  work  of  carpenter,  mason,  or  painter. 
The  ceiling  represented  the  heavens,  blue  with  sil- 
ver stars;  and  there  was  richly  carved  wood-work 
which  our  artisans  now  can  not  make.  I do  not 
speak  of  these  losses  as  griefs.  Others  have  them 
to  bear  as  well  as  we.  But  our  own  beloved  Maria 
has  brought  the  cloud  over  our  old  age!” 

It  was  an  oppressively  sad  narration.  I would 
not  have  given  it,  except  that  it  illustrates  oriental 


The  Englishman’s  Novel. 


125 


life,  and  shows  that  its  boasted  wisdom,  in  taking 
the  management  of  the  marriage  relation  entirely 
out  of  the  hands  of  inexperienced  youth,  and  com- 
mitting it  entirely  to  wise  and  unselfish  mothers, 
does  not  always  work  to  perfection.* 

HALET  EFFENDI. 

As  he  has  entered  into  this  narration,  I will  here 
dispose  of  him.  I crossed  his  destructive  path  at 
another  point.  In  1859  I purchased  the  first  site 
for  Robert  College.  The  deeds  were  accompanied 
by  a special  firman  of  Sultan  Mahmud,  indicating, 
in  reserved  therms,  some  previous  taking  off  and  con- 
fiscation, which  led  to  an  inquiry. 

The  land  which  was  thus  deeded,  had  belonged 
to  a Jewish  banker  of  vast  wealth,  and  a bold 
successful  operator  with  the  Turkish  officials  in 
government  loans.  The  Jewish  banker  has  this 

* A novel  called  “The  Armenian”  was  written  by  an  English- 
man, Macfarlane  by  name,  founded  on  the  events  above  nar- 
rated. It  is  full  of  stupidities,  crudities,  and  strange  misappre- 
hensions of  oriental  life.  The  same  Macfarlane,  having  grown 
old  in  taking  imagination  for  fact,  came  to  Constantinople  and 
wrote  the  book  called  “Turkey  and  its  Destinies.”  He  was 
sent,  according  to  his  statement,  to  write  down  Turkey;  and 
he  was  not  expected  to  be  particular  as  to  truth.  While  writ- 
ing the  book,  he  undertook  to  impose  himself  upon  absolute 
strangers  to  whom  he  could  obtain  an  introduction,  and  he 
made  himself  so  excessively  disagreeable  that  I think  he  was 
turned  out  of  every  house  after  a little  experience  of  him.  There 
is  this  general  truth  in  the  book,  that  Turkey  was  in  a bad  way; 
but  the  facts  by  which  he  sustains  the  position  are  largely  fab- 
rications, and  some  of  them  very  stupid  and  absurd. 


126 


Among  the  Turks. 


pre-eminence  of  position,  that  every  Israelite  will 
loan  him,  in  case  of  need,  every  cent  in  his  power. 
The  poor  and  the  rich  alike  will  help  him  to  the 
utmost  of  their  ability,  knowing  that  he  will  always 
keep  faith  with  them.  In  any  great  operation,  the 
Jewish  banker  of  distinction  has  his  entire  people 
to  back  him.  In  this  way,  the  banker  S.  had  pros- 
pered and  became  great.  He  was  also  of  “the 
straitest  sect  of  the  Pharisees.”  A few  young  Jews 
had  professed  Christianity;  and,  according  to  the 
account  given  me,  which  I can  not  vouch  for,  were 
baptized,  half  of  them  into  the  Armenian  Church, 
and  half  into  the  Greek,  the  design  being  to  secure 
a better  protection  by  the  united  influence  of  the 
two  communities. 

The  banker  S.  resolved  upon  the  destruction  of 
every  one  of  these  converts.  He  was  much  too 
sagacious  to  attack  them  on  the  ground  of  their 
faith.  They  were  falsely  accused  of  crimes,  and, 
by  suborned  witnesses,  Jewish,  Christian,  Moslem, 
they  were  speedily  delivered  over  to  cruel  pun- 
ishments. Patriarchs  and  ambassadors  interfered,' 
and  they  were  released.  After  a short  time,  they 
would  be  arrested  again,  and  the  same  experience 
gone  over  with.  Two  of  them  fled  to  the  Jesuit 
College  of  St.  Benoit,  Galata,  and  entering  the 
Catholic  church,  were  safe.  Two  of  them  died  in 
consequence  of  their  treatment,  the  rest  fled  to 
Smyrna;  but  the  Jewish  community  there  was  in 
the  hands  of  their  enemy;  and  finally  they  fled 
to  Athens,  where  he  could  no  longer  reach  them. 


Splendid  Life  at  Home. 


127 


This  banker  always  appeared  abroad  like  a poor 
humble  Jew  of  the  lowest  class.  His  “Jewish 
gabardine”  was  always  old,  his  turban  old  and 
soiled,  his  shoes  about  to  depart ; and,  with  a shuf- 
fling gait,  he  would  slip  slyly  into  his  house  on 
the  Bosphorus,  when  he  returned  at  night  from 
the  city.  Once  within,  he  threw  off  this  old  array, 
was  clothed  “in  purple  and  fine  linen,”  and  was 
treated  by  his  household  and  obsequious  servants 
with  all  the  deference  ever  granted  to  despots. 

His  house  was  a large  wooden  structure,  so  built 
as  to  appear  like  two  houses,  and  the  halves  were 
daubed  with  different  colors.  I supposed,  myself, 
the  building  was  for  two  houses,  until  I entered  it. 
Within,  the  scene  changed  like  magic.  AVealth, 
luxury,  magnificence,  saluted  you  in  surprise.  I 
once  visited  the  son  of  this  man,  in  the  same  house, 
and  he  received  me  in  state.  The  array  of  rever- 
ence that  stood  around  him  was  comical  in  the 
extreme,  and  produced  an  impression  far  different 
from  the  one  intended.  In  his  boyhood  he  had 
learned  it  from  his  father,  and  had  not  sense 
enough  to  unlearn  it. 

Ilalet  Effendi  had  been  a willing  instrument  of 
the  banker  S.  in  persecuting  the  Jewish  converts. 
His  insatiate  greed  made  him  a terrible  force  for 
any  one’s  use  who  would  pay . He  fixed  his  eye 
upon  the  wealth  of  this  Jew,  and  resolved  to  have 
it.  His  operations  with  the  government,  whether 
honest  or  not,  were  a ground  for  accusation  and 
condemnation,  without  a trial. 


128 


Among  the  Turks. 


One  evening,  when  the  banker  had  returned 
from  the  city,  and  doffed  his  gabardine  for  rich 
apparel,  in  the  same  room  where  I saw  his  son, 
and  doubtless  in  the  same  magnificence,  a servant 
announced  three  Turks  at  the  gate.  “Are  they 
gentlemen,  or  common  fellows  ? ” “ Gentlemen, 

your  Highness.”  “Then  show  them  up.”  They 
requested  a private  interview;  and  supposing  them 
to  be  government  agents  after  a loan,  or  some- 
thing of  that  nature,  he  sent  away  his  servants 
without  suspicion.  They  must  have  strangely  de- 
ceived him,  and  sprung  upon  him  so  suddenly 
that  no  cry  was  heard.  They  departed  quietly; 
and  when  his  servants  went  uncalled,  and  won- 
dering at  the  silence,  they  found  him  bowstrung, 
and  dead  upon  his  sofa.  Amid  the  consternation 
and  woe  that  followed,  the  family  had  presence 
of  mind  enough  to  collect  their  jewels  and  flee. 
Aside  from  this,  all  his  estates,  loans,  moneys, 
goods,  and  chattels  were  seized  and  confiscated. 

But  Halet  Effendi  had  filled  up  the  measure  of 
his  iniquities.  Mahmud  at  length  became  aware 
of  his  atrocities,  and  that  his  zeal  for  the  govern- 
ment only  covered  up  a coarse  bloody  greed.  He 
instantly  banished  him  to  Brusa. 

As  soon  as  he  was  away  from  the  capital,  the 
revelation  of  his  iniquities  filled  Mahmud  with 
rage.  He  had  given  him  a “Birat”  diploma,  that 
he  would  never  sign  his  death-warrant;  but  not- 
withstanding this,  he  sent  an  executioner  to  cut 
off  his  head  immediately,  with  only  time  enough 


Halet  Effendi’s  Execution. 


129 


for  an  ablution  and  a prayer.  I have  conversed 
with  persons  in  Brusa  who  remembered  well  Halet 
Effendi  and  the  manner  of  his  death.  Although 
described  with  some  variations,  all  the  legends 
substantially  agreed.  The  executioner  appeared, 
and  summoned  him  to  prepare  for  death.  “You 
can’t  deceive  me,”  replied  Halet,  taking  from  his 
bosom  the  birat  and  pointing  to  the  sultan’s  own 
signature. 

The  executioner  then  took  from  his  bosom  the 
wrathful  order,  and  bade  him  read  and  mark  the 
date.  He  made  the  lowest  salam  of  reverence  to 
the  imperial  document — read  it  with  careful  scru- 
tiny, and  said,  “One  ablution  and  prayer!  It  is 
all  I ask ! A thousand  years  to  the  sultan  my 
master  ? ” 

After  carefully  performing  his  ablution  according 
to  the  minutest  demand  of  the  ritual,  and  saying 
his  last  prayer  with  composure,  he  returned  to  the 
sofa,  laid  aside  his  turban,  bent  forward  his  head, 
and,  with  a firm  voice,  exclaimed,  “Strike  with 
power  ? ” In  a moment  his  life-blood  was  gushing 
out  upon  the  floor.  Thus  the  banker  and  the  fa- 
vorite, each  guilty  in  his  own  way,  came  to  a sud- 
den, disgraceful  end.  u A man  that  doeth  violence 
to  the  blood  of  any  person,  shall  flee  to  the  pit. 
Let  no  man  stay  him.” 

With  the  execution  of  Halet  Effendi,  and  the 
destruction  of  the  Janizaries,  the  long  age  of  irre- 
sponsible shedding  of  blood  came  to  an  end.  Since 
then,  the  executions  in  the  Ottoman  empire  have 
9 


130 


Among  the  Turks. 


been  comparatively  few,  considering  the  low  state 
of  civilization  and  morals.  Life  has  grown  safer, 
and  government  more  inefficient.  The  temperance 
of  the  people  saves  them  from  many  temptations 
to  crimes  of  violence.  Oriental  fatalism  produces 
a quietude  not  easily  disturbed.  The  simplicity  of 
life,  outside  of  the  cities,  reduces  human  wants  to 
a small  list.  However  these  and  kindred  causes 
may  have  co-operated,  the  termination  of  the  Jan- 
izary period  marked  a great  era  in  Ottoman  his- 
tory. No  second  Halet  EfFendi  has  risen  since,  or 
can  rise  again.  Government  and  people,  when  the 
passions  are  not  roused  by  war,  have  grown  milder, 
and  no  one  who  has  long  resided  in  Turkey  can 
deny  a general  advance  in  civilization.  Islam  has 
a capacity  of  progress  up  to  a certain  point,  and 
there  it  stops.  It  has  no  high  ideal  to  work  by, 
or  to  draw  inspiration  from. 


CHAPTER  X. 


ANATHEMA  AND  ITS  RESULTS. 

Another  step  was  now  to  be  taken  in  the  contest 
for  religious  freedom. 

We  have  before  referred  to  that  peculiar  consti- 
tution of  the  Turkish  government  by  which,  from 
the  times  of  Mehmet  the  conqueror,  the  patriarchs 
of  the  Christian  sects  became  high  officers  of  the 
empire,  and  had  great  civil  as  well  as  political 
power  over  their  people.  A brief  note,  with  the 
patriarch’s  official  seal  stamped  upon  it,  would 
send  any  one  of  his  people  into  exile  or  to  prison 
without  any  inquiry  whatever  into  the  truth  of  the 
alleged  reason.  This  gave  them  great  power  for 
good,  but  also  for  evil.  It  gave  them  official  ac- 
cess, at  any  time,  to  any  member  of  the  Divan; 
and  their  views  were  received  as  authoritative 
with  respect  to  their  own  people.  They  had  the 
power  to  bind  and  to  loose  on  earth  as  well  as  in 
in  heaven.  They  had  both  spiritual  and  temporal 
power  to  such  a degree,  that  the  office  was  sought 
by  all  ambitious  prelates,  and  immense  sums  were 
expended  to  attain  it.  Then,  when  attained,  bish- 
oprics must  be  sold  to  repay  the  bankers  who  had 
advanced  the  money ; and  the  bishops  must  get  it 


132 


Among  the  Turks. 


from  their  flocks.  Simony  became  universal.  The 
Hatti  Scheriff  was  designed  to  limit  this  power,  by 
assigning  salaries.  The  people  also  had  come  into 
power,  and  the  financial  evils  of  the  system  were 
in  the  process  of  correction.  But  the  spiritual 
power  was  intact,  and  “the.  great  anathema”  still 
carried  all  its  civil  penalties  into  every  interest  of 
social  life. 

As  the  evangelic  movement  was  plainly  increas- 
ing, not  only  in  the  capital,  but  in  other  cities,  and 
as  the  clergy  in  immense  majority  refused  to  listen 
to  any  proposals  of  reform,  there  was  in  their  view 
but  one  course  left — to  try  the  power  of  the  great 
anathema,  to  be  uttered  with  all  solemnity  upon 
the  condemned  persons,  by  name,  in  the  patriarchal 
church,  and  afterwards  by  all  the  bishops  in  their 
dioceses. 

Many  recanted  their  errors,  and  escaped  the  im- 
pending doom.  About  thirty  of  those  best  known 
as  advocates  of  church  reform,  and  a return  to  the 
simplicity  of  the  Gospel,  were  selected,  and  with 
great  solemnity  were  pronounced,  on  the  12th  of 
January,  1846,  accursed  of  God  and  man.  Had 
the  penalty  been  merely  spiritual,  it  would  not 
have  been  minded  at  all.  But,  in  the  first  place, 
every  anathematized  person  was  cast  out  of  his 
guild , or  trades’  union,  and  his  permit  to  prosecute 
his  industry  or  mode  of  living,  whatever  it  was, 
was  taken  from  him.  Secondly,  all  debtors  were 
released  from  obligation  to  pay  any  debt  to  one 
so  anathematized.  Thirdly,  all  creditors  were  re- 


Formation  of  Evangelical  Church.  133 


quired  to  enforce  immediate  payment.  Fourthly, 
all  persons  were  forbidden  to  transact  any  business 
with  them,  or  to  return  their  salutations.  Fifthly, 
they  were  all  immediately  driven  from  their  homes 
and_  shops  into  the  street.  Of  course,  under  all 
these  penalties,  many  were  thrown  into  prison, 
and  subjected  to  severe  sufferings. 

The  hope  had  been,  reform  within  the  church. 
The  patriarch  and  his  advisers  forced  the  forma- 
tion of  a new  church,  called  the  “ Evangelical 
Church  of  the  Armenians.”  It  was  not  a matter 
left  at  all  to  their  choice,  but  was  forced  upon 
them. 

Being  cut  off  from  the  old  Gregorian  Church, 
and  the  Turkish  law  requiring  every  man  to  be- 
long to  some  organization,  their  new  position,  as 
an  evangelical  church,  may  be  said  to  have  resulted 
from  the  combined  action  of  the  Armenian  ecclesi- 
astics and  the  Turkish  law.  The  necessity  was 
regretted  by  all,  because  it  would  for  a time  arrest 
the  movement  within  the  church.  The  energetic 
influence  of  Sir  Stratford  Canning  softened  the 
violence  of  the  persecution.  Mob  violence,  basti- 
nado, imprisonment,  bonds,  loss  of  all  things,  had 
to  be  borne  for  a time,  and  they  were  nobly  and 
quietly  borne. 

A firman  reinvesting  them  with  all  the  rights  of 
citizens  was  demanded  by  the  ambassador.  Papal 
and  Russian  influences  strongly  opposed  it,  but 
finally  Lord  ^Cowley,  during  a visit  home  of  Sir 
Stratford,  obtained  it.  It  was  a grand  stride  for- 


134 


Among  the  Turks. 


ward  for  freedom  of  conscience.  Given  in  1847, 
it  was  repeated  in  1850  and  1853.  So  strong  were 
the  influences  against  it,  Armenian,  Greek,  Roman 
Catholic,  and  Russian,  that  the  Turkish  government 
itself  often  faltered  in  its  course.  So  far  as  it  un- 
derstood the  case,  its  sympathies  were  with  the 
persecuted;  its  interests  were  with  the  all-power- 
ful persecutors.  The  successive  firmans,  however, 
braced  up  the  Turkish  officials,  and  made  known 
to  the  empire  at  large  that  religious  liberty  must 
be  respected. 

The  Hatti  Scheriff  of  Gul  Hane,  the  martyrdom 
of  Carabet,  and  the  royal  authority  organizing  the 
Evangelical  Armenian  Church,  were  three  distinct 
steps  in  the  conflict  for  freedom.  Each  accom- 
plished its  part,  and  prepared  for  the  next  move. 
Those  who  demand  that  every  thing  should  be 
perfect  in  order  to  escape  their  condemnation,  will 
see  no  meaning,  and  find  no  value,  in  any  or  all 
of  these  movements;  but  such  persons  will  not  be 
found  among  those  who  have  had  any  personal 
knowledge  of  them,  or  any  sympathy  with  the 
cause  promoted  by  them. 

One  result,  unlooked  for  by  the  patriarch,  was, 
that  young  men,  thrown  out  of  employment  by 
the  anathema,  joined  the  seminary,  and  formed  a 
very  choice  body  of  students  whose  influence  has 
been  great  and  good.  In  order  to  stop  this,  he 
took  advantage  of  an  old  order  that  no  one  should 
change  his  residence  without  a permit  from  his 
head  man.  As  this  would  always  be  an  Arme* 


Archives  of  Evangelical  Union.  135 


nian,  who  would  be  instructed  not  to  give  it,  the 
influx  of  students  would  be  arrested. 

Baron  Muggerdich,  who  had  become  the  Secre- 
tary of  the  Evangelical  Union,  already  referred  to, 
had  remained  for  some  time  undisturbed  in  his  bus- 
iness. He  was  at  length  closed  out,  and  his  goods 
confiscated. 

Taking  all  the  archives  of  the  Union,  which  had 
in  the  meantime  greatly  increased  in  value  and 
importance,  he  packed  them  in  his  bed,  and  put- 
ting all  into  an  enormous  sack,  he  came  to  Bebek, 
and  was  passing  up  the  street  when  the  priest,  on 
watch,  saw  him.  He  called  out  to  him  to  stop! 
but  Baron  Muggerdich  marched  straight  ahead,  as 
though  he  were  deaf.  The  priest  ran  and  threw 
the  sack  from  the  back  of  the  porter,  and  then 
went  for  a policeman,  who  took  possession.  In 
the  meantime  B.  M.  was  safe  in  the  seminary, 
where  consternation  reigned,  when  it  was  found 
those  archives  would  go  direct  to  the  patriarch! 
There  was  not  a moment  to  be  lost.  I bought  the 
bed,  and  paid  for  it  at  its  full  value;  and  when 
the  owner  remarked,  “ If  you  recover  it  we  can 
trade  back,”  I replied,  “No!  If  I get  it,  it  shall 
be  mine  forever ; if  I lose  it  it  shall  be  my  loss  for- 
ever.” I then  hastened  to  the  scala,  and  claimed 
it  as  my  property.  The  priest  had  it  in  the  boat, 
and  was  just  putting  off,  declaring  that  by  offi- 
cial order  it  must  go  to  the  patriarch;  and  the 
captain  of  the  village  guard-house  so  decided.  I 
turned  to  him,  and  said,  “That  is  my  property. 


136 


Among  the  Turks. 


and  I will  require  every  thread  of  it  from  you,  and 
not  from  the  priest!  You  may  sink  it  or  burn  it, 
or  gave  it  away,  but  I will  require  it  of  you  alone, 
and  before  that  can  reach  the  patriarch,  I will  ac- 
cuse you  to  the  American  ambassador.  I commit 
it  to  your  keeping ! ” I then  left  him,  but  he  called 
me  back,  ordered  the  sack  to  be  carried  into  the 
guard-house,  and  every  knot  of  the  rope  to  be  cov- 
ered with  sealing  wax,  and  sealed  with  four  seals; 
his  own,  the  priest’s,  the  village  head  man’s,  and 
my  own.  He  then  piously  added,  “Now,  0 Lord, 
nobody  touches  this  till  my  superior  orders  it ! 
This  case  must  be  decided  by  the  pasha  at  Chinili 
Kiosk.”  The  next  day,  the  captain,  the  priest,  the 
head  man,  and  the  American  dragoman  appeared 
before  his  excellency.  The  dragoman  stated  the 
case,  and  the  pasha,  having  his  mind  perfectly 
clear,  did  not  wait  for  the  other  side,  but  turning 
fiercely  upon  the  priest,  he  poured  upon  him  such 
mild  epithets  as  the  Turkish  language  is  very  rich 
in,  the  mildest  of  which  would  be  “pig,”  “ghiaour,” 
“dog” — and  asked  him  if  he  couldn’t  find  better 
work  in  liis  priestly  duties  than  pushing  loads  off 
the  backs  of  porters,  and  raising  quarrels  with 
peaceable  foreigners!  “Aman!  Aman!”  said  the 
priest.  “‘Aman,  aman,’  won’t  do  now!”  said  the 
pasha.  “ Do  you,  captain,  and  the  head  man,  and 
this  jenabet  of  a priest,  accompany  the  dragoman 
with  the  goods  to  Mr.  Hamlin’s  house.  See  it 
there  opened,  and  if  he  declares  that  every  arti- 
cle is  there,  then  priest  and  head  man  shall  make 


Bed  and  Papers  Delivered  up.  137 


an  apology,  and  beg  him  to  pass  it  over;  and  if  he 
shall  do  so,  give  me  notice,  captain,  and  the  case 
is  finished.  Haideli  git ! ” The  priest  objected  that 
he  had  duties  at  the  patriarchate;  the  dragoman 
kindly  interceded  for  him,  and  he  was  excused. 
The  poor  priest  was  not  to  blame  for  performing 
the  duty  imposed  upon  him  by  his  superior.  He 
was,  on  the  whole,  friendly  to  me,  and  I would 
have  regretted  the  humiliation. 

When  the  cavalcade  returned  from  the  judgment 
hall,  the  idlers  of  the  village  were  all  assembled  at 
the  coffee-shop  near  the  guard-house.  The  captain 
beckoned  to  a porter,  and  all  entered  the  guard- 
house. As  they  came  out,  and  took  the  street  to 
the  seminary,  the  idlers  cried  out,  “Alas!  Alas! 
The  glass-eyed  (a  kind  reference  to  my  specta- 
cles), the  glass-eyed  has  triumphed  over  our  stupid 
priest!”  And,  attributing  it  all  to  his  stupidity, 
they  used  up  such  epithets  as  the  pasha  had  left 
them ! 

The  great  package  was  opened,  and  every  thing 
spread  out.  “Effendim,”  said  the  head  man  to  the 
captain,  “what  are  all  these  papers?  It  was  a bed , 
and  not  papers,  that  was  claimed;  and  I will  take 
possession  of  these.”  “Eshekimuz!”  said  the  cap- 
tain, “ 0 our  donkey ! was  it  not  the  bed  and  every 
thing  in  it  ? If  there  were  diamonds  there,  they 
belong  to  him!  Is  every  thing  here,  cheliby?” 
said  the  captain.  “Every  thing,”  I replied.  “Now 
make  your  apology,”  said  the  captain  to  the  head 
man,  “and  let  your  words  be  sweet!”  The  head 


138 


Among  the  Turks. 


man  stepped  forward,  and  acquitted  himself  to  ad- 
miration. I am  sure,  had  I been  in  his  place,  I 
could  not  have  done  so  well.  We  all  separated  the 
best  of  friends.  This  was  the  affair  of  Muggerdieh 
and  his  bed.  The  articles  purchased  were  all  of 
home  manufacture,  and  outlasted  all  other  articles 
of  their  kind  in  the  household;  or  else,  from  their 
historic  character,  they  were  better  used.  After 
this  event,  the  persecuted  became  a separate  com- 
munity, and  the  archives  could  no  longer  be  sought 
or  obtained  by  patriarchal  power,  nor  could  they 
endanger  any  one’s  interest.  There  were  seven 
years  between  the  two  rescues,  and  in  that  space 
of  time  great  changes  had  occurred  in  preparation 
for  others  still  greater. 

During  the  whole  of  1846  and  1847,  persecution 
in  manifold  ways  was  very  busy,  and  the  friends 
of  truth  and  progress  had  little  rest.  Word  came 
from  Adabazar  that  the  anathema  had  swept  every 
thing  before  it  there.  A few,  who  refused  to  yield 
to  the  requirements  of  the  clergy,  and  curse  the 
evangelical  party  and  demand  its  extinction,  had 
been  compelled  to  flee  to  the  Turkish  quarter  to 
escape  the  mob.  Three  of  their  houses  had  been 
nearly  destroyed.  That  is,  the  walls  of  sun-dried 
bricks  had  been  well  driven  in.  The  mob,  getting 
some  sticks  of  timber,  and  using  them  as  battering- 
rams,  soon  breached  the  walls,  and  every  thing 
within  was  destroyed.  The  fourth  house  was  a 
singularly  solid  thing,  which  put  an  unlooked-for 
end  to  their  sport.  For  it  was  the  last  house  in 


Mob  Dispersed  by  Turkish  Women.  139 


the  Armenian  part  of  the  city,  and  then  came  the 
Turkish.  While  the  roaring  mob  was  delayed  by 
the  solidity  of  this  house,  built  of  timber  dowelled 
together,  the  Turkish  women,  with  their  shrill  and 
piercing  voices,  cried  out  from  their  verandahs, 
“See  what  the  ghiaours  are  doing  to  the  Prots, 
because  they  don’t  worship  pictures ! W ell ! we 
don’t  worship  pictures  ! Next  they’ll  be  after  us ! 
Come,  let  every  woman  take  a bean-pole  and  drive 
them  away!  ” With  incredible  swiftness  the  word 
travelled  from  street  to  street,  and  hundreds  of 
screaming,  yashmacked  women,  every  one  armed 
with  a long  stick,  bore  down  upon  the  mob,  and 
dispersed  it  like  fog  before  a wind! 

Then  their  lords  poured  out,  with  yatagan  and 
pistol,  and  not  an  Armenian  head  was  to  be  seen ! 
The  tables  were  turned  upon  them,  with  swift 
amazement. 

There  being,  at  the  time  we  heard  of  this,  a 
vacation  in  the  seminary,  and  the  other  mission- 
aries being  overburdened  with  work,  I was  sent  to 
Adabazar  to  ascertain  the  state  of  things,  provide 
for  any  in  absolute  want,  and  report.  I went  first 
to  Nicomedia,  about  sixty  miles  from  the  city,  and 
having  there  obtained  all  needed  information,  I 
proceeded  nine  hours  farther  (twenty-seven  miles) 
to  Adabazar,  so  as  to  arrive  in  the  dusk  of  the 
evening,  and  be  unnoticed.  I entered  the  Turkish 
quarter,  and  found,  as  directed,  the  khan  or  hotel 
of  Hassan  Agha.  It  was  a rough  wooden  build- 
ing, the  lower  story  having  a large  coffee-sliop  and 


140 


Among  the  Turks. 


some  storage  rooms,  and  the  upper  story,  empty 
rooms  to  let.  The  villagers  of  the  fertile  plain  of 
the  Sangarins,  upon  which  Adabazar  is  built,  come 
here  to  bring  their  produce  and  make  their  ex- 
changes; and  mainly  for  their  accommodation  the 
khan  was  built. 

I found  the  refugees  in  these  rooms.  They  were 
driven  from  home,  anathematized  ; their  goods, 
whatever  they  had,  destroyed;  their  permits  tak- 
en from  them;  they  were  outlaws.  Hassan  was  a 
rough  but  kind-hearted  Turk,  of  genuine  Mussul- 
man piety.  From  his  utter  abhorrence  of  idolatry, 
into  which  he  supposed  all  Christianity  had  fallen, 
he  heartily  despised  it,  and  blessed  God  and  the 
prophet  that  he  was  enlightened  into  the  true 
way. 

Finding,  to  his  astonishment,  Christians  who 
were  persecuted  for  rejecting  this  idolatry,  he 
gave  them  a refuge,  and  for  some  weeks  had 
supplied  their  wants,  never  expecting  or  wishing 
a cent  of  recompense.  Being  of  the  dominant 
race,  he  could  guard  his  establishment  against  the 
intrusion  of  enemies,  and  so  long  as  the  refugees 
did  not  venture  out,  they  were  safe.  In  the  dark- 
ness of  night,  they  could  cautiously  visit  some  of 
their  friends. 

For  twelve  cents  per  day  each,  he  agreed  to 
provide  the  refugees  with  all  they  would  need 
until  their  case  should  be  decided  upon  by  the 
government. 

I kept  concealed  during  the  day,  as  it  was  not 


Midnight  Meetings. 


141 


desirable  to  have  it  known  that  a missionary  was 
in  the  city.  The  whole  Armenian  quarter  would 
be  in  a blaze  of  excitement  immediately.  At  night, 
I held  a meeting  in  that  very  house  which  the  mob 
had  essayed  in  vain,  and  from  which  they  had 
fled  in  base  retreat.  Some  twenty  persons  or  more 
were  present,  Nicodemuses,  who  came  by  night. 
I resolved  to  wait  for  one  more  night  meeting.  In 
the  profound  stillness  of  a Turkish  city  by  night, 
no  light  in  any  street,  all  asleep  by  eight  or  nine 
o’clock — eight  in  winter,  nine  in  summer — you  can 
go,  with  a guide,  unobserved.  You  will  encounter 
here  and  there  a sentinel  who  will  stop  you.  My 
guide  simply  said,  “ Hakem  bash.i  Hamlin,  Stam- 
buldan.”  “ May  God  grant  healing ! ” said  the 
pious  watchman ; and  on  we  passed. 

I accomplished  my  object  of  seeing  certain  in- 
dividuals, chiefly  Steppan  Erzingiatsi;  but  was 
kindly  advised  to  hasten  my  departure,  and  not 
wait  till  morning  light.  All  the  city  knew  I was 
there,  and  there  would  be  a general  rising  of  the 
Armenians  in  the  morning.  Hassan  knew  it  all, 
and  had  engaged  the  horses  for  three  o’clock  in  the 
morning.  I believed  they  were  frightened,  and 
did  not  feel  concerned.  The  scenes  through  which 
they  had  passed  had  filled  all  minds  with  terror. 

I resolved,  however,  to  wake  and  leave  at  three 
in  the  morning! 

I slept  a little  past  the  time,  awoke,  dressed 
hastily,  and  opened  the  window.  The  stars  were 
hardly  dimmed  by  the  approaching  light ; but  there 


142 


Among  the  Turks. 


was  a low  and  alarming  hum  of  suppressed  voices 
in  the  street  below.  I listened  with  beating  heart. 
There  could  be  no  question  of  the  fact.  On  the 
other  side  it  was  the  same.  Already  hundreds 
were  assembled,  and  the  occasional  clink  of  steel 
showed  they  were  armed  with  spades  and  hoes,  or 
other  implements  of  industry.  It  is  not  a pleasant 
thing  to  wake  up  from  profound  and  peaceful  sleep 
to  such  realities.  There  is  nothing  more  reckless, 
cruel,  and  dangerous  than  a fanatical  mob,  even 
though  the  individuals  may  be,  as  in  this  case,  for 
the  most  part  kind-hearted  and  honest  men. 

I went  below,  and'  was  glad  to  find  Hassan  him- 
self on  the  ground.  I think  he  must  have  staid 
in  his  coffee-shop  during  the  night.  He  indig- 
nantly refused  to  go  to  the  governor  for  a guard; 
said  lie  would  take  me  through  that  crowd  of 
Christian  dogs,  and  not  one  should  bark  !* 

“Get  your  breakfast,”  said  he,  “if  you  want  any; 
the  horses  should  have  been  here  half  an  hour 
ago ! ” I had  not  much  appetite  just  then  (so 
early  in  the  morning),  but  I drank  a cup  of  bitter 
coffee;  and  the  horses  came.  The  retinue  that 
came  with  them  would  cause  a sensation  in  any  oth- 
er land.  It  was  composed  of  six  tall,  swarthy,  stal- 
wart Zeibeks.  Every  man  of  them  seemed  to  me  to 
be  six  feet  six,  and  they  were  armed  with  a whole 
battery  of  pistols  and  daggers.  Hassan  mounted 
the  first  horse,  with  a formidable  and  well-made 
club  secured  to  his  right  hand.  I mounted  next, 
and  the  surijie,  who  must  go  to  Nicomedia  to  bring 


The  Guard  and  the  Mob. 


143 


back  the  horses  mounted;  then  the  Zeibeks  were 
ranged,  three  on  each  side.  “Open  the  gate!”  and 
Hassan’s  cafegi  threw  it  open,  disclosing  a com- 
pact mass.  It  was  light  enough  to  distinguish 
lowering  and  unfriendly  countenances;  and  their 
long-handled  spades  were  intimations  of  evil.  “ Des- 
toor!  destoor!”  (stand  aside !)  roared  Hassan  in  no 
equivocal  tones;  and  we  slowly  pressed  out  into 
the  crowd. 

Our  safety  was  neither  in  our  number,  nor  arms, 
nor  prowess,  but  simply  in  the  fact  that  the  guard 
were  Mussulmans.  To  attack  them  would  be  to 
arouse  instantly  the  whole  Turkish  population 
against  the  Armenian.  There  was  a real  danger 
that  some  blow  would  be  struck  by  the  guard, 
which  would  rouse  the  mob  to  reckless  passion. 
The  crowd  cursed  in  Armenian,  and  the  guard, 
although  understanding  not  a word,  answered  in 
no  measured  terms  in  Turkish.  The  scene  was 
unique  rather  than  edifying.  A Christian  mob  of 
many  hundreds.  In  the  midst,  a “ heretic,”  to  kill 
whom,  that  morning,  would  be  doing  God  service. 
On  each  side,  a small  but  most  formidable  Moslem 
guard.  Both  parties  cursing;  the  multitude  curs- 
ing the  heretic,  and  the  guard  the  multitude ! I 
besought  Hassan  Agha  to  stop  the  invectives  of 
the  guard,  which  he  finally  did. 

About  half-way  through,  a man  spat  upon  the 
ground,  close  at  my  right.  It  did  not  seem  to  me 
to  be  a signal,  but  others  followed,  and  soon  all 
were  spitting  innocently  and  energetically  upon 


144 


Among  the  Turks. 


the  ground.  The  meaning  was  plain  enough, 
and  it  was  difficult  to  restrain  the  guard  from 
striking. 

At  length,  we  cleared  the  multitude,  and  I 
breathed  freely.  The  sweet  pure  breath  of  the 
early  morning  seemed  like  a special  gift  of  God. 
I turned  to  Hassan,  and  said,  “You  have  saved 
my  life ; may  God  save  yours  if  in  danger ! ” 
“ Koozoom  ” (my  lamb),  he  replied,  “ you  don’t 
understand  these  dogs.  They  are  lying  in  wait 
for  you  behind  these  hedges ; and  I shall  go  with 
you  to  the  river.”  The  natural  hedges  along  the 
way,  thick  and  entangled,  afforded  every  opportu- 
nity; but  we  saw  nobody. 

When  we  reached  the  river,  he  said  to  me, 
“Now  you  have  an  open  plain,  and  your  horse 
is  enough  for  safety.  I give  you  into  God’s  keep- 
ing ! ” — a common  but  beautiful  form  of  leave-tak- 
ing— and  so  we  parted. 

I had  not  fully  comprehended  the  spirit  in  which 
he  had  done  this,  and  I offered  him  a reward,  “bak- 
shish.” He  seemed  offended,  and  refused,  saying 
proudly,  “I  am  a Mussulman!  I have  not  done 
this  for  money.”  On  ordinary  occasions,  nobody 
is  more  ready  to  receive  gifts  than  Mussulmans. 
Often,  you  can  not  satisfy  them.  The  truth  is,  I 
was  his  guest.  I had  eaten  with  him.  He  had 
undertaken  the  protection  of  the  persecuted,  and, 
in  his  mind,  it  was  a work  of  piety  and  hospitality. 
It  would  have  ruined  the  merit  of  the  work,  had 
he  then  and  there  received  pay.  I afterwards  sent 


Second  Visit  to  Adabazar. 


145 


him  a present,  which  he  joyfully  received;  and  I 
repeatedly  remembered  him,  to  his  great  delight. 
The  duties  of  hospitality  are  among  the  most  sa- 
cred of  the  oriental  world. 

The  excitement  at  Adabazar  was  of  good  omen. 
It  showed  a people  with  religious  convictions.  Any 
thing  is  better  than  indifference  or  cold  unbelief. 
The  people  there  assembled  were  unenlightened 
but  honest,  good  men,  for  the  most  part.  More 
than  thirty  years  have  passed,  but  some  counte- 
nances in  that  crowd  are  photographed  upon  mem- 
ory, both  for  bad  expression  and  for  good. 

Three  years  later,  I went,  with  Dr.  Goodell,  to 
assist  in  ordaining  a pastor  over  an  evangelical 
church  which  had  been  formed.  Freedom  had 
been  secured,  and  all  were  quietly  working  at 
their  various  occupations.  Still,  the  chapel,  to  es- 
cape annoyance,  was  in  the  Turkish  quarter,  in  a 
large  Turkish  house,  hired  and  fitted  up  as  a place 
of  worship. 

A large  number  attended  the  services.  We  were 
not  insulted,  except  by  boys,  in  the  streets.  The 
man  ordained  was  the  first  secretary  of  the  Evan- 
gelical Union,  the  same  who  was  sent  into  exile  in 
1839,  and  whose  brother  rescued  the  archives. 

The  next  morning  we  had  a taste  of  the  old  sort. 
Some  twenty  persons  accompanied  us  from  Nico- 
media.  They  had  all  been  thrown  into  prisons, 
and  all  our  horses  had  been  taken  for  government 
officers  passing  through;  and  the  people  were  or- 
dered not  to  furnish  us  any  more.  The  clergy  and 
10 


146 


Among  the  Turks. 


chief  men  of  the  Armenians  had  made  over  the 
governor  to  their  purposes. 

We  went  to  the  konak  (official  residence),  to  re- 
monstrate. The  governor  treated  us  with  scant  ci- 
vility. He  said  we  might  go  in  carts,  there  were 
ho  horses,  etc.  When  you  can  not  persuade  a 
Turkish  official  to  do  right,  you  can  often  brow- 
beat him;  and,  if  your  case  is  a very  plain  and 
clear  one,  you  will  generally  succeed. 

Having  tried  all  mild  measures,  I went  up  in 
front  of  him,  and  threatened  him.  with  exposure  at 
Constantinople,  if  he  did  not  immediately  give  us 
horses.  He  yielded  with  a bad  grace,  but  kept 
some  of  our  native  friends  for  that  day  in  prison. 
A formal  complaint  was  made  against  him,  in 
which  many  other  bad  deeds  were  included;  and 
he  was  removed  from  office.  Thus,  often,  an  offi- 
cial in  the  interior  will  contravene,  for  a time,  the 
intentions,  and  indeed  the  most  positive  orders,  of 
the  central  government.  This  is  one  of  the  most 
damaging  weaknesses  of  the  Turkish  government. 
It  makes  a regular  and  quiet  administration  of  law 
impossible,  and  dependent  upon  the  varying  char- 
acters and  caprices  of  the  officials. 

Some  years  later,  I visited  Adabazar  to  aid  in 
dismissing  the  previous  excellent  pastor  on  account 
of  failure  of  health,  and  in  ordaining  his  successor, 
a “prophet  with  honor  in  his  own  country,”  and 
one  of  the  highly  esteemed  graduates  of  the  Bebek 
Seminary. 

Our  reception  was  far  different  from  the  former 


Friendly  Reception. 


147 


one,  indicating  the  advance  in  public  sentiment. 
There  was  a cavalcade  of  some  six  or  eight,  pas- 
tors and  delegates.  We  arrived  late,  having  been 
delayed  by  a heavy  shower;  and  yet  there  was 
a large  company  waiting  to  receive  ns  before  the 
pastor’s  house.  A hymn  of  welcome  was  sung,  and 
there  were  Turkish  boys,  who  had  learned  these 
“ Gospel  tunes,”  joining  with  all  their-  might  and 
main  in  the  ghiaour  song ! 

A church  had  been  erected  in  the  Armenian 
quarter;  the  house  was  crowded  to  its  utmost 
capacity;  the  pastors  and  delegates  were  saluted 
in  the  streets,  in  the  usual  manner  of  oriental  po- 
liteness; and  evidently,  the  evangelical  church  had 
won  its  recognized  position. 

I visited  my  old  friend  Hassan,  and  bore  him  a 
present  from  the  Rev.  Dr.  Sprague  of  Albany,  in 
grateful  recognition  of  his  noble  conduct  in  defend- 
ing a Christian  missionary.  He  was  profoundly 
surprised  and  delighted.  I think,  however,  it  was 
inexplicable  to  him,  that  a distant  stranger  should 
either  know  or  care  for  what  he  regarded  as  a mere 
act  of  hospitality. 

The  evangelical  church  at  Adabazar  had  within 
it  a capacity  for  growth  and  development.  Hav- 
ing thrown  off  the  superstitions  and  errors  which 
trammel  and  cover  up  the  truth,  and  relying  upon 
the  declaration  that  “ one  is  your  Master,  even 
Christ,”  they  went  forward  fearlessly,  as  his  ser- 
vants, to  do  his  work.  “Self-sustaining,  self-gov- 
erning and  self-developing”  is  the  motto  which  the 


148 


Among  the  Turks. 


venerable  Secretary  of  the  Board,  Rev.  Dr.  Ander- 
son, had  proposed  for  the  guidance  of  the  native 
churches.  This  church  has  nobly  followed  it;  and 
amidst  poverty  and  oppression,  has  developed  a 
true  Christian  civilization. 

The  pastor  is  a noble  and  excellent  preacher  of  the 
Gospel ; a man  of  thought  and  power.  A system  ol 
graded  education  has  been  energetically  pursued, 
and  the  youth  are  carried  along  into  studies  corre- 
sponding to  those  of  our  high  schools.  Female 
education  has  its  due  share,  and  all  these  influ- 
ences are  extending  directly  and  indirectly  into  the 
regions  around.  This  is  the  only  way  in  which  the 
evangelization  of  the  Eastern  world  can  be  accom- 
plished. Central  points  must  be  well  established, 
and  then  left  to  do  their  own  work. 

The  Master  compared  the  expansive  power  of  his 
kingdom  to  a grain  of  mustard  seed.  The  origin 
of  this  Adabazar  movement  so  beautifully  illus- 
trates it,  and  also  gives  such  an  insight  into  mis- 
sionary work  and  experience,  that  it  will  be  worth 
narrating.  I recur  to  it  also  with  the  more  inter- 
est, because  it  was  connected,  incidentally,  with 
my  first  missionary  tour. 

In  the  summer  of  1840, 1 accompanied  Dr.  Dwight 
to  Nicomedia.  He  was  already,  though  but  nine 
years  in  the  field,  a veteran  traveller  and  tourist. 
44 Smith  and  Dwight’s  Researches”  were  prelimi- 
nary to  the  establishment  of  the  mission.  He  had 
gone  over  the  field  into  the  distant  interior,  and 
surveyed  all  its  desolations.  He  was  in  his  ele- 


Dr.  Dwight  a Model  Traveller.  149 


ment  in  the  field.  If  somewhat  reserved  at  home, 
in  tonring,  he  was  social,  genial,  and  full  of  good- 
humor.  The  discomforts,  the  strange  notions,  the 
unlooked-for  obstacles,  and  the  manifold  absurdi- 
ties of  the  oriental  world,  as  viewed  by  us,  were 
all  met  in  a spirit  that  changed  dross  to  gold,  and 
recognized  the  native  gold  wherever  found.  He 
was  a model  fellow-traveller.  If  in  another  world 
I should  have  any  touring  to  do,  I would  like  to  do 
it  with  him  as  my  guide  and  teacher.  Up  to  the 
time  of  his  sudden  translation,  he  was  intimately 
associated  with  the  prosecution  of  the  work  in 
every  part  of  the  field  and,  more  than  any  other 
one,  may  be  called  the  father  of  the  Armenian 
Mission. 

Our  fellow  passengers  filled  the  deck  of  the  ves- 
sel which  conveyed  us  to  Nicomedia.  They  were 
Armenians,  Greeks,  and  Turks.  Conversation  with 
them  was  quite  free,  and  chiefly  upon  religious 
topics.  It  was  plain  that  people,  away  from  the 
influence  of  their  surroundings,  and  in  the  freedom 
generated  by  all  the  circumstances  of  travel,  were 
not  disposed  to  be  suspicious  and  distant.  There 
were  simply  good-nature  and  good  fellowship  on 
board.  The  costumes  were  strange,  and  the  head- 
gear  extremely  bizarre , but  otherwise  I could  hardly 
believe  that  this  was  the  barbarous  East.  There 
were  more  external  acts  of  politeness  than  would 
be  met  with  under  similar  circumstances  at  home. 

Arrived  at  Nicomedia,  we  took  a room  in  a 
Greek  khan,  overlooking  the  city  and  the  gulf 


150 


Among  the  Turks. 


with  its  beautiful  opposite  shores.  Our  Armenian 
friends  could  drop  in  and  see  us  without  being 
watched  and  reported  by  the  neighbors.  For  no 
Greek  cares  what  an  Armenian  does,  and  no  Arme- 
nian cares  what  a Greek  does.  Neither  can  be  any 
more  of  a heretic  than  he  is,  in  the  other’s  view. 

It  was  Saturday  evening,  and  one  of  the  little 
evangelical  band  came  to  say  that  he  would  come 
in  the  morning,  while  yet  dark,  to  guide  us  to  a 
place  of  meeting  outside  of  the  city,  in  a garden. 

It  was  so  dark,  when  we  started,  that  we  carried 
paper  lanterns  to  light  our  way  through  the  nar- 
row streets.  The  guide  stopped  suddenly  at  a 
house,  opened  the  door,  and  we  all  stepped  silently 
in.  There  was  a dying  man  who  wished  to  see  us. 
He  would  not  receive  absolution  from  the  priest, 
and  simply  wanted  we  should  pray  with  and  com- 
fort him.  His  brother,  the  owner  of  the  house, 
would  not  allow  heretics  to  enter  it  in  the  day- 
time, when  it  would  become  known;  but  in  the 
deep  slumbers  preceding  the  dawn,  he  consented 
to  gratify  his  brother.  The  invalid  was  awake, 
and  expecting  us.  The  preternatural  brightness 
of  the  eye,  the  emaciation,  the  bloodless  lips  and 
hands,  the  laboring  speech,  showed  that  relief  and 
release  were  near.  He  was  cheerful,  in  the  full 
bright  hope  of  immortality.  He  “ministered”  to 
us  as  much  as  we  to  him. 

The  day  had  just  dawned  over  the  eastern  heights, 
as  we  left  the  city,  and  entered  a wondrously  beau- 
tiful pathway  which  led  to  the  garden.  It  was 


The  Nightingales’  Matine. 


151 


formed  by  a channel  separating  two  lands.  The 
earth  in  excavating  this  was  thrown  up  on  both 
sides,  and  the  banks  thus  formed  were  thickly 
planted  with  fruit  trees,  whose  branches  met  over- 
head. The  dew-drops  on  every  leaf  reflected  in 
prismatic  hues  the  morning  light,  and  the  whole 
archway  was  vocal  with  the  songs  of  the  nightin- 
gales. As  we  entered,  they  stopped  immediately 
around  us,  but  commenced  again  in  our  rear  as 
we  advanced;  and  thus,  enveloped  in  this  morning 
song,  to  which  the  quiet  of  the  Sabbath,  and  the 
encompassing  dangers,  added  a peculiar  charm,  we 
reached  the  place.  Dr.  Dwight  was  always  so 
calm  and  cheerful  and  self-possessed,  in  the  midst 
of  plague  and  cholera  and  death,  that  I was  quite 
surprised  to  see  him  wiping  away  the  fast-falling 
tears.  Nature  sometimes  catches  us  unawares. 

We  met  some  fifteen  in  the  garden,  under  a 
very  large  old  fig-tree.  The  wall  around  it  was 
perhaps  seven  or  eight  feet  high,  the  gate  three 
or  four  feet  higher.  The  Easterners  will  always 
build  a high  gate,  a “ sublime  porte,”  whatever  may 
be  the  wall.  A man  was  perched  on  top  of  this 
gate,  chibouk  in  hand,  as  though  he  was  enjoying 
the  scenery.  His  attention  was  often  so  intently 
given  to  the  gathering  under  the  fig-tree,  that  one 
would  break  out — “ Keep  your  watch;  an  enemy 
may  come,  and  you  not  know  it.”  Our  interview 
had  already  been  a long  one,  when  he  gave  the 
alarm,  “A  man  coming  straight  towards  the  gate! 
Disperse ! ” The  owner  of  the  garden  remained, 


152 


Among  the  Turks. 


and  soon  cried  out  “It’s  Karaguez  Carabet  (Black- 
eyed  Carabet)  ! Come  back,  all  of  you ! ” We  re- 
appeared, and  he  was  welcomed  with  a hearty 
laugh  and  cordial  salutations.  Without  loss  of 
time,  our  work  continued,  until  four  hours  of  in- 
cessant effort,  together  with  the  long  walk  and 
visit  to  the  sick  man,  compelled  us  to  say,  “ 4 The 
spirit  is  willing,  but  the  flesh  is  weak.’  We  must 
have  refreshment  and  rest.”  After  this,  another 
long  interview;  and  then,  towards  evening,  in  a 
grove  beyond  the  opposite  side  of  the  city,  another 
still.  Now  what  were  the  subjects  of  these  long 
interviews,  in  which  we  must  have  spent  at  least 
ten  hours?  Every  one  of  them  was  a diligent 
and  earnest  search  of  the  Scriptures.  Every  man 
had  many  passages  presenting  real  difficulties,  and 
some  of  easy  explanation.  Then  there  were  theo- 
logical questions,  sometimes  very  abstruse.  Some 
were  specially  interested  in  the  Jews,  and  wanted 
the  whole  argument  concerning  them  thoroughly 
overhauled  and  discussed.  Others  wanted  to  know 
what  course  to  pursue  with  Moslems,  to  prove  to 
them  that  Christ  is  the  true  prophet  and  only  Sa- 
viour; and  others  brought  up  the  argument  with 
Romanists.  We  asked  them  if  they  could  talk 
with  Moslems  upon  Islam  and  Christianity.  “We 
can  with  one  alone.  But  when  there  are  two  Mos- 
lems, neither  will  speak  freely  for  fear  of  the  other. 
But  there  are  many  Moslems  who  privately  wish 
to  know  about  our  faith,  and  who  do  not  have  full 
confidence  in  their  own.” 


Seeking  a Physician. 


153 


It  was  a day  of  intense  mental  and  spiritual 
work.  Uneducated  mind,  when  it  gives  itself  in- 
tensely to  subjects  which  it  regards  of  high  inter- 
est and  immense  value,  becomes  rapidly  educated 
and  disciplined  in  those  things.  It  was  evident 
that  these  men,  having  but  one  book,  had  made 
admirable  use  of  that.  After  enduring  six  years 
of  persecution,  this  noble  band  became  an  evan- 
gelical church,  which  has  continued  to  flourish  to 
the  present  day.  For  the  singular  and  interesting 
origin  of  the  work,  see  Goodell’s  “ Forty  Years  in 
the  Turkish  Empire,”  page  221. 

As  we  returned  to  our  room,  at  one  time,  an  Ar- 
menian, a stranger,  met  and  saluted  us.  “Are  you 
physicians?”  said  he.  “Yes,”  replied  Dr.  Dwight. 
“What  diseases  do  you  cure?”  “All  diseases.” 
“But  have  you  medicines  for  all  diseases?”  “Yes, 
one  medicine  for  all  diseases,”  etc.  The  man  being 
rather  obtuse  with  regard  to  Dr.  D.’s  real  meaning, 
he  came  to  direct  terms;  and  an  interesting  con- 
versation ensued  with  regard  to  the  Gospel  as  the 
only  remedy  of  sin.  The  man  knew  how  to  read, 
and  Dr.  Dwight  gave  him  a New  Testament  and 
some  tracts. 

He  was  on  his  way  to  Constantinople  to  consult 
some  Frank  physician.  He  had  enlarged  liver, 
from  malarial  fevers.  We  prescribed  for  him  (see 
Chap.  XX.),  and  sent  him  back,  with  the  New  Tes- 
tament, to  Adabazar — a place  we  then  heard  of  for 
the  first  time.  He  was  Steppan  Erzingiatsi,  whom 
I visited  in  the  night. 


154 


Among  the  Turks. 


It  was  the  first  New  Testament  in  modern  Arme- 
nian which  had  ever  appeared  in  the  place.  He 
read  it  in  the  coffee-shops.  The  people  listened, 
and  discussed  the  subjects,  so  new  to  them. 

A few  months  after,  some  of  the  more  intelligent 
ones,  notably  he  of  the  strong  house,  came  to 
Constantinople  for  more  books.  The  whole  work 
sprang  out  of  that  one  Testament,  as  the  work  at 
Nicomedia  sprang  out  of  the  one  tract,  the  “Dairy- 
man’s Daughter,”  left  by  Mr.  Goodell.  It  went 
forward,  too,  mainly  by  the  Word  of  God.  Dr. 
Van  Lennep  and  Dr.  Schneider  both  visited  the 
place,  and  rendered  useful  service,  but,  for  the 
most  part,  this  evangelic  movement  was  a plant  of 
native  planting  and  growth.  At  its  inception,  as 
in  Nicomedia,  it  was  a grain  of  mustard  seed,  which 
is  the  least  of  all  seeds.  And  so,  in  some  hundreds 
of  places,  the  seed  is  sown.  In  due  time,  the  hun- 
dreds shall  become  thousands,  the  thousands  a 
strong  nation. 

Steppan,  who  initiated  the  work,  did  not  endure 
bravely  “when  persecution  arose.”  He  could  stand 
any  thing  but  the  anathema,  and  consequent  loss 
of  his  business.  He  wavered,  and  then  retreated. 
He  could  not  face  the  enemy.  He  had  been  an 
earnest  advocate  for  the  truth  up  to  the  crucial 
test,  “Forsake  all  and  follow  me;”  and  this  he 
could  not  endure.  I visited  him  in  the  night.  He 
confessed  he  was  not  where  he  ought  to  be.  Those 
who  had  stood  firm  had  done  right.  But  his  busi- 
ness, his  means  of  living,  would  all  go  and  he 


A Castaway. 


155 


would  be  an  outcast,  a beggar.  He  could  not  en- 
dure the  thought.  He  would  still  cherish  and  en- 
joy the  truth  for  himself.  But  the  truth  would 
not  be  thus  treated,  and  finally  left  him.  He  grew 
more  and  more  distant  and  disappeared.  My  soul 
mourns  over  him  as  one  who  knew  clearly  his  Mas- 
ter’s will,  and  did  it  not. 


CHAPTER  XL 


TOUR  INTO  SOUTHERN  MACEDONIA. 

An  incident  led  to  my  devoting  a vacation  in 
1847  to  a tour  in  Southern  Macedonia.  A certain 
Turk,  Nuri  Bey,  had  found  in  the  mountains  a 
mineral  which  he  believed  to  be  rich  in  silver.  He 
hastened  to  Constantinople,  and  went  direct  to  the 
royal  mint.  It  was  subjected  to  intense  heat,  but 
the  crucible  contained  nothing  except  a little  black 
scoria.  Again  and  again  it  was  tried,  with  the 
same  result.  The  chief  of  the  mint  assured  him  it 
was  a counterfeit  mineral , and  contained  nothing. 
Nuri  Bey,  a sharp  but  ignorant  man,  felt  some 
doubts  whether  Nature  manufactured  counterfeits; 
and  he  went  to  an  Armenian  silversmith,  who  sent 
him  to  the  Bebek  Seminary.  The  ore  was  a sul- 
phuret  of  antimony,  and  very  rich.  I gave  him 
the  results  of  the  analysis,  with  the  assurance, 
that,  if  found  as  he  described,  it  was  a valuable 
mine.  With  this  certificate,  he  easily  found  two 
partners,  a Mr.  Charles  Brown  (of  Boston),  and  a 
Dr.  Spadaro  (of  Italy),  ready  to  help  develop  it. 
They  made  the  whole  depend,  however,  upon  my 
visiting  the  mine  and  reporting.  Wishing  to  see 
the  country  and  the  people,  and  to  do  any  thing  I 
could  for  the  development  of  neglected  resources. 


Mt.  Athos  and  Monachism. 


157 


I consented  to  go,  upon  the  condition  of  my  ex- 
penses being  paid. 

The  steamer  for  Salonica,  the  ancient  Thessalo- 
nica,  went  first  to  Cavala  (Neapolis).  Soon  after 
leaving  the  Hellespont,  we  saw  the  shining  summit 
of  Samothrace  in  the  horizon,  and  it  arose  beauti- 
fully to  view  as  “we  fetched  a straight  course”  by 
it  to  Cavala  the  port  of  Philippi.  We  landed, 
chiefly  to  visit  the  humble  house  where  Moham- 
med Ali  was  born,  and  the  magnificent  college  of 
white  marble  which  he  proudly  built  close  by,  and 
endowed  for  the  education  of  Mussulman  youth. 
The  remarkable  quiet  of  the  students  showed  one 
step  of  progress;  the  old  Mussulman,  or  rather 
oriental  mode  of  all  studying  aloud,  and  the  louder 
the  better,  having  been  abandoned.  I would  gladly 
have  gone  to  Philippi,  and  followed  the  track  of 
the  apostle  to  Thessalonica,  but  our  arrangements 
would  not  allow  of  it.  We  next  touched  at  Mt. 
Athos,  the  sanctum  sanctorum  of  Greek  monachism. 
Here  we  left  a company  of  monks  returning  from 
a long  begging  pilgrimage  in  Turkey  and  Russia. 
Their  looks  and  persons  were  not  attractive,  but 
the  bags  of  coin  which  they  landed  surprised  the 
passengers,  and  occasioned  no  little  comment  not 
complimentary  to  the  monks.  “Two  things  will 
pay,”  said  one,  “brigandage  in  Greece  and  Thes- 
saly, and  monkery  in  Mt.  Athos.”  “No,”  said  an- 
other, “ Monkery  alone.  The  4 Cleplits  ’ can’t  em- 
ploy steamers  to  carry  their  coin.”  44  These  lazy 
devils  get  money  from  rich  and  poor.”  44  Let  them 


158 


Among  the  Turks. 


work  like  ns  for  a living,”  etc.  No  one  offered  a 
word  in  their  defence.  That  peculiar  phase  of  ori- 
ental piety  exists  more  in  Russia  than  Turkey;  and 
seemed  to  have  little  honor  on  board  our  steamer. 

I pass  by  the  usual  objects  of  interest,  so  often 
commented  upon,  in  Salonica.  In  crossing  the 
plain  west  of  Salonica,  one  of  our  horses  escaped 
at  a stopping  place,  and  made  for  home.  The  two 
best  mounted  pursued  him,  and  drove  him  across 
a field  into  a parallel  road,  but  could  not  capture 
him,  though  they  intercepted  his  course  towards 
the  city.  Again  he  took  to  the  fields,  as  he  was 
about  to  meet  a Turkish  woman  in  a blue  feredje 
(cloak).  The  woman  apprehended  the  situation, 
and,  as  we  surveyed  the  scene  from  a distance, 
we  were  surprised  to  see  her  also  take  the  field 
with  her  horse  at  the  top  of  his  speed,  and  her 
blue  feredje  streaming  horizontally  behind  her.  A 
crowded  road  stopped  at  the  sight.  She  was  soon 
at  the  side  of  the  fugitive  horse,  and  pressed  him 
round  and  round  in  a circle,  until  he  stood  still, 
and  surrendered  at  discretion.  She  took  the  bridle, 
passed  him  over  to  our  pursuing  party,  and  trotted 
nimbly  on  her  way.  The  whole  road  sent  up  a 
shout  of  “yoha!  yoha!”  “mashallah!  mashallah!” 
and  we  were  soon  on  our  way,  but  with  three 
horses  half  disabled  by  this  fierce  experiment  un- 
der a July  sun.  The  Turkish  woman  must  have 
been  of  the  Tartar  race,  which  takes  naturally  to 
the  horse’s  back. 

The  Messrs.  Abbott,  of  Salonica,  had  cautioned 


Unfriendly  Reception. 


159 


as  against  stopping  at  the  khan  on  the  western 
side  of  the  plain.  The  malaria  would  be  dangerous 
to  every  one  but  the  natives,  whom  it  half  kills, 
and  it  was  then  in  the  height  of  its  power.  Ow- 
ing to  these  delays,  we  did  not  reach  the  khan  till 
an  hour  past  sunset. 

The  heat  was  still  suffocating.  We  were  all  ex- 
hausted and  sleepy,  and  notwithstanding  the  dan- 
ger, must  stop  to  rest  a while,  and  refresh  our 
horses.  Our  two  Turkish  guards  had  passed  that 
way  before,  and  regaled  themselves  without  pay. 
The  keeper  was  determined  not  to  let  them  in,  and 
though  they  knocked  and  bawled  at  the  gate,  all 
was  silent  within.  I did  not  suspect  the  reason. 
As  we  had  all  dismounted,  we  tied  our  horses.  I 
proposed  to  batter  down  the  gate.  We  each  took 
as  large  a stone  from  a pile  of  marble  fragments 
as  we  could  carry,  and  forming  in  Indian  tile,  we 
ran  towards  the  gate,  and  each  delivered  his  stone 
against  it.  The  barking  and  shouting  from  within 
proved  no  common  amount  of  life  to  exist  there. 
The  keeper  opened  the  gate.  I reproved  him  for 
his  perverseness.  He  declared  he  was  fast  asleep, 
and  when  those  accursed  Turks  called , he  didnt  hear  ! 

“What  can  you  get  us  to  eat ? ” 

“Nothing,  cheliby;  absolutely  nothing.” 

“Well,  give  us  some  eggs,  and  a little  fresh  but- 
ter to  fry  them  in.” 

“ I have  no  eggs  and  no  butter.” 

“Then  let  us  have  some  bread  and  olives,  and  a 
little  buttermilk  to  drink.” 


160 


Among  the  Turks. 


“No  bread,  no  olives,  no  buttermilk.” 

“ And  no  yoghoort  ? ” 

“Not  a particle.” 

I put  some  money  in  his  hand,  and  said,  “You 
are  telling  me  lies.  Get  us  something,  anyhow.” 

He  took  the  money,  and,  without  a moment’s 
hesitation,  said,  “What  will  you  have?  I have 
fresh  eggs,  and  butter,  and  buttermilk,  and  excel- 
lent cheese,  and  olives,  and  yoghoort ! ” 

He  then  told  me  that  he  was  afraid  our  whole 
party  of  seven  would  go  away  without  paying  a 
para.  Those  Turks  had  told  him  that  they  were 
from  Nuri  Bey,  and  were  going  after  us. 

We  agreed,  after  an  excellent  supper,  to  risk  two 
or  three  hours’  sleep,  for  the  day  had  been  too 
much  for  us.  The  whole  morning  had  been  lost 
in  getting  horses,  and  then  the  heat  of  the  day,  in 
chasing  the  fugitive. 

To  avoid  the  malaria  of  the  night,  all  were  sleep- 
ing inside,  some  twenty  or  thirty,  in  one  dormi- 
tory. The  air  was  insupportable.  We  asked  for 
another  room.  We  were  all  driven  from  it  imme- 
diately by  the  fleas,  each  one  carrying  out  some 
thousands  with  him.  Before  I became  aware,  my 
white  pantaloons  were  black  with  them  up  to  the 
knees.  We  chastised  ourselves  with  bushes  to  get 
rid  of  them,  but  were  compelled  to  throw  off  some 
of  our  apparel. 

The  white  malarious  fog  had  risen  about  three 
feet  high  over  the  plain,  and,  in  the  brilliant  moon- 
light, was  like  an  expanse  of  snow,  into  which  we 


Discomfort  and  Enjoyment.  161 

would  like  to  plunge  our  lively  friends.  We  all 
laid  down  under  a verandah,  but  not  to  sleep. 
The  air  was  thick  with  mosquitos.  We  tried  all 
the  means  at  our  command  in  vain.  Badly  bitten, 
and  exasperated,  we  mounted  our  horses,  and  rode 
nine  weary  miles  to  Yenidje,  beautifully  situated 
above  the  plain. 

The  air  was  cool  and  delightful;  and  it  was 
doubtless  well  for  us  all  that  we  did  not  sleep  in 
that  malarious  atmosphere.  We  reached,  at  dawn, 
a new  and  cleanly  khan,  embowered  in  a clump 
of  huge  plane-trees.  We  washed  our  wounds , and 
slept  profoundly  until  ten  o’clock.  We  then  had 
the  breakfast  we  had  ordered — a quarter  of  mutton 
baked  at  the  public  oven,  in  a pan  of  rice.  It 
was  the  perfection  of  cooking.  No  mutton,  rice, 
or  culinary  art  ever  surpassed  what  we  then  en- 
joyed. We  had  seven  right  royal  breakfasts  for  a 
dollar. 

The  extremes  of  discomfort  and  enjoyment  fol- 
lowing each  other  constitute  one  of  the  charms  of 
oriental  travel. 

The  next  evening  we  reached  Penlipe,  passing 
over  a beautiful,  well  watered  region  “clothed  with 
flocks.”  In  the  distance  we  could  see,  as  we  rose 
to  the  crest  of  a ridge,  vast  fields  of  grain. 

At  the  village  we  had  some  instructive  experi- 
ence. I inquired  at  the  bey’s  threshing-floor  for  a 
khan.  They  replied  there  was  none,  and  we  must 
stop  there.  I did  not  believe  it,  went  through  the 
long  village  to  the  farther  end,  and  returned — 
11 


162 


Among  the  Turks. 


humble.  Generally,  unbelief  is  safe  in  Eastern 
travel,  but  not  always.  I sent  my  travelling  fir- 
man to  the  bey,  with  excuses  of  fatigue  for  not 
calling  to  pay  my  respects  in  person.  He  sent,  in 
return,  his  two  cavasses,  with  his  best  wishes,  and 
excuse  of  illness,  to  which  I replied  orientally. 

The  cavasses,  well-dressed,  gentlemanly  fellows, 
lingered.  My  companion  became  impatient,  wished 
to  get  his  supper,  and  go  to  rest.  He  begged  me 
to  send  them  away.  I objected,  and  said  to  him 
that  oriental  politeness  often  required  more  time 
and  patience  than  we  can  well  spare,  but  I would 
prefer  they  would  sit  an  hour  longer,  rather  than 
show  the  least  impatience.  They  demanded  what 
he  was  saying.  I replied,  “he  is  speaking  about 
his  supper.”  “ If  it  please  God,  he  shall  have  a 
good  supper,”  one  replied ; to  which  the  other 
heartily  responded,  “If  it  please  God!”  I was  not 
a little  amused,  not  fully  comprehending  it.  Soon 
my  fellow  traveller  started  up,  and  said  angrily, 
“If  I could  speak  their  language,  I would  send 
them  away ! ” They  perceived  at  once  his  mean- 
ing; and  making  me  a hasty  salam,  they  left  in 
hot  displeasure.  I was  shocked  at  the  conduct 
of  my  friend,  and  set  before  him  some  of  its  pos- 
sible consequences.  While  we  were  talking,  two 
servants  entered,  with  a splendid  dinner,  in  six 
courses,  from  the  bey.  They  brought  tables  and 
all  on  their  heads,  the  food  in  covered  dishes,  the 
tables  being  round  waiters,  about  three  feet  in  di- 
ameter. The  cavasses  whom  we  had  driven  away, 


Amends  for  Impoliteness. 


163 


and  who  were  young  men  of  superior  bearing  for 
that  grade,  had  evidently  hoped  to  enjoy  the  din- 
ner with  us.  The  bey  had  sent  us  a good  share  of 
his  own  dinner,  for  the  dishes  were  full,  and  con- 
tained food  for  a dozen  hungry  men. 

My  friend  confessed  his  folly  and  impatience. 
We,  by  our  gaucherie , our  impoliteness,  our  stu 
pidity,  our  ill-temper,  had  made  enemies  of  those 
who  were  disposed  to  treat  us  with  the  greatest 
kindness  and  politeness.  It  is  a common  fate  of 
travellers.  One  should  lay  in  a good  supply  of 
patience  and  good  feeling,  or  stay  at  home. 

In  order  to  remedy,  so  far  as  possible,  our  blun- 
der, I called  the  chief  of  the  threshing-floor,  and 
asked  him  to  select  such  persons  as  he  chose.  He 
assembled  about  a dozen,  in  connection  with  the 
servants  of  our  party,  and  we  passed  along  to  them 
each  dish,  after  taking  out  what  we  wanted.  The 
servants  of  the  bey  were  with  them,  and  it  was  a 
merry  and  good-humored  party,  without  a drop  of 
wine.  Giving  the  servants  their  bakshishes,  with 
injunctions  to  explain  things  to  the  offended  ca- 
vasses,  and  to  express  our  thanks  to  the  bey,  we  got 
out  of  the  unpleasant  affair  as  well  as  we  could. 

The  next  day,  we  crossed  the  plain  of  Kara- 
jowa,  turning  northward  into  the  mountains.  A 
cool  wind  was  rushing  down  through  the  gorge  by 
which  we  entered,  and  waves  of  mournful  sound 
broke  upon  us  from  distant  gorges.  Steep  moun- 
tain sides,  sadness,  and  desolation,  changed  the 
whole  scene  of  the  fruitful  plain. 


164 


Among  the  Turks. 


At  the  village  of  Borsko,  on  one  of  the  mountain 
sides,  we  met  Nuri  Bey  with  nine  armed  attend- 
ants. They  were  a villanous  looking  set.  A few 
years  before,  this  whole  region  had  been  held  by 
brigands.  An  enterprising  pasha  had  surrounded 
them,  and  driven  them  into  a remarkable  and  ex- 
tensive cave  which  could  be  approached  only  in 
single  file.  He  starved  them  into  surrender,  put 
their  chief  to  death,  and  settled  them  and  their 
families  in  five  villages.  Rojeden,  our  “objectif” 
was  one  of  the  five.  He  made  the  whole  commu- 
nity responsible  for  each  and  every  individual,  and 
killed  brigandage  at  a blow.  His  rule  was  watch- 
ful and  stern.  When  he  heard  that  our  party  had 
gone  in,  he  sent  a company  of  fifty  soldiers  after 
us,  lest  something  should  happen. 

The  chief  of  our  guard  had  been  a noted  robber ; 
and  numerous  ugly  scars  attested  to  the  desperate 
frays  he  had  shared  in.  He  talked  freely  about 
his  robber  life,  confessed  he  had  killed  seventeen 
men  and  women  with  his  own  hand,  had  no  com- 
punctions of  conscience,  had  confessed  to  a priest, 
performed  penance,  received  absolution ; he  was  all 
right.  I tried,  one  whole  evening,  to  reach  that 
man’s  conscience,  and  awaken  a sense  of  sin,  and 
need  of  a Saviour;  but  all  in  vain.  All  these  men 
were  of  the  Greek  church,  but  they  had  fewer  re- 
ligious ideas,  and  a more  blunted  and  stupified 
moral  sense  than  I had  ever  met  with.  Military 
power  held  them  down,  but  there  was  nothing 
whatever  done  for  their  enlightment  or  elevation. 


Nuri  Bey’s  Coolness. 


165 


There  was  no  school,  and  not  even  a priest  resident 
in  either  of  the  two  villages  we  visited;  and  they 
wanted  neither  priest  nor  school. 

I asked  the  bey  if  there  were  no  Moslems  among 
the  brigands.  “Oh  yes,”  he  said,  “brigands  are  of 
all  sorts.  But  they  are  tolerant  of  each  other’s  re- 
ligions. The  Greek  crosses  himself  and  burns  a 
lamp  to  musliamba  (i.e.  oil-cloth ; meaning  picture 
of  the  Virgin) ; and  the  Moslem  ablutes  and  prays. 
When  we  catch  a Moslem  robber,  we  send  him  to 
the  army;  and  if  he  deserts,  we  shoot  him.” 

Nuri  Bey  was  a Moslem  of  Slavic  origin;  and 
nearly  all  the  Moslems  of  this  region  are  either 
Slavs  or  Greeks  by  race.  The  Turks  are  chiefly 
in  the  army  and  in  public  offices.  No  Moslem  was 
ever  a more  devoted  fatalist  than  Nuri.  He  coolly 
rode  his  horse  along  a precipice,  where  it  required 
a cool  head  even  to  walk,  and  where  the  path  was 
so  insecure  that  it  was  simple  fool-hardiness.  He 
laughed  at  our  all  getting  off  and  walking.  I tried 
the  experiment  of  hurling  a stone  horizontally  from 
the  path  where  I had  secure  standing,  and  noting 
the  seconds  of  its  fall  into  a little  lakelet  below. 
It  was  seven  seconds,  as  near  as  I could  ascertain; 
and  Nuri  and  his  horse  would  have  fallen  about 
seven  hundred  feet  before  they  would  have  found 
a comfortable  stopping  place.  My  friend  fell  over 
the  precipice,  a few  hundred  yards  ahead,  in  a 
place  not  quite  so  precipitous  or  deep.  He  caught 
upon  a beach-tree  growing  out  of  a crevice  about 
six  feet  below  the  path,  and  wras  rescued  without 


166 


Among  the  Turks. 


much  difficulty.  But  for  this  tree,  he  would  have 
gone  from  one  to  two  hundred  feet,  and  as  to  any 
chance  of  life,  might  as  well  have  gone  seven  hun- 
dred while  he  was  about  it. 

We  found  our  village  of  Rojeden  on  the  escarp- 
ment of  a mountain,  well  situated,  well  watered, 
with  forests  near  by,  and  back  of  the  village  a 
quarry  of  slate,  from  which  the  materials  for  the 
walls  of  the  houses  were  easily  obtained.  Each 
house  was  built  with  the  solidity  of  a fort,  with 
high,  sharp  roof,  well  thatched.  More  than  half 
of  every  house  is  a stable;  the  family  part  so  far 
elevated  as  not  to  interfere  with  the  rights  of  the 
live  stock. 

These  hardy  and  fierce  mountaineers  complained 
bitterly  of  the  government.  They  had  to  give  a 
sheep  for  the  privilege  of  keeping  a pig.  Their 
flocks  were  all  numbered,  and  if  one  died,  or  was 
stolen,  they  had  to  account  for  it  to  government. 
If  one  of  their  number  ran  away,  they  were  all 
taxed  for  him ; and  although  their  land  was  good, 
they  couldn’t  live.  Their  healthy,  robust  look 
showed  that  their  mere  animal  wants  were  pro- 
vided for.  That  they  were  moral  and  accountable 
beings,  entered  into  no  man’s  thought.  Nuri  Bey 
spread  his  rug  and  said  his  prayers ; and  this  was 
all  the  visible  sign  of  religion  in  the  mountains. 

The  Greek  Church  has  any  amount  of  orthodoxy 
in  her  old  standards,  but,  though  she  possesses 
Macedonia,  there  is  not  a ray  of  light  in  these  dark 
regions. 


How  to  Drink  when  Heated.  167 


We  found  the  mine  all  that  Nuri  Bey  had  repre- 
sented. We  traced  signs  of  the  ore  cropping  out, 
here  and  there,  for  a mile  and  a half  along  the  face 
of  a hill.  The  access  to  it  was  so  difficult,  and  the 
transportation  so  expensive,  and  the  state  of  the 
country  so  wretched,  that  the  mine  must  wait  for 
better  times.  We  reached  it  by  a very  circuitous 
route.  A much  shorter  road  is  practicable  and  will 
some  day  be  made,  and  the  vast  riches  of  these 
mountains  brought  into  commerce. 

On  returning  from  the  mine  we  went  around 
through  another  gorge  about  three  miles  in  length, 
finding  nothing  but  pyrites,  which,  of  course,  the 
natives  believed  to  be  gold.  The  direct  and  re- 
flected heat  of  the  sun  was  almost  insupportable. 
As  we  emerged  from  this  furnace,  there  was  a cry 
of  joy,  and  the  party  rushed  forward  to  a fountain 
gushing  out  from  beneath  a cliff,  and  rolling  away, 
a sparkling  brook.  Nuri,  with  a stentorian  voice, 
forbade  every  one  to  drink  till  he  had  washed  him- 
self thoroughly  and  rinsed  his  mouth.  This  bath- 
ing and  gurgling  the  water  took  away  half  our 
thirst,  cooled  our  blood,  and  we  could  then  drink 
without  any  bad  effect.  It  was  a wise  caution 
for  other  occasions. 

Some  of  the  people  spoke  freely  to  me  of  their 
intention  to  assassinate  the  bey  and  his  father.  I 
warned  him  to  govern  mofe  justly  or  it  would  in 
the  end  be  the  worse  for  him.  He  said  every  man 
of  them  was  an  arrant  coward  and  if  they  dared  to 
kill  him  why  didn’t  they  do  it?  He  was  among 


1G8 


Among  the  Turks. 


them  unarmed  every  day.  A short  time  after  they 
killed  his  father  and  would  have  killed  the  bey  but 
he  hid  in  a hollow  log  till  he  almost  died  of  hunger 
and  thirst.  The  pasha  at  length  came  in  and  regu- 
lated things  in  oriental  style.  The  bey  still  works 
the  mine  after  his  fashion  and  sends  two  or  three 
hundred  tons  of  the  ore  every  year  to  Salonica  from 
whence  it  goes  to  Trieste.  They  lose  so  much  by 
evaporation  that  all  their  efforts  to  smelt  it  have 
been  fruitless,  and  so  the  ore  is  transported  in  its 
crude  state  to  the  port  of  Salonica.  Ignorance, 
darkness,  and  oppression  go  together.  The  school- 
master must  come  abroad  in  Macedonia  and  the 
light  of  divine  truth,  now  wholly  extinguished, 
must  again  begin  to  shine  before  the  land  will 
yield  its  increase.  Nor  is  it  desirable  that  it  should 
be  otherwise.  The  wealth  which  lies  here  in  secret 
had  better  wait  for  a better  generation.  Its  devel- 
opment now  would  only  give  rise  to  greater  op 
pression  and  injustice. 

I rescued  a Trebizond  Armenian  miner  from  the 
mine,  and  brought  him  away,  to  the  displeasure  of 
the  bey.  I did  not  suppose  he  would  ever  repay 
me,  and  I exacted  no  promise  from  him.  He  knew 
what  I paid  for  him  by  the  way;  and,  as  soon  as 
practicable,  he  sent  me  every  farthing.  One  often 
meets  with  rectitude  and  a strong  sense  of  justice, 
where  he  least  expects  it;  and  the  reverse. 

I visited  the  family  of  the  late  priest.  His  three 
stalwart  sons  looked  as  though  they  would  make 
excellent  brigands.  They  had  no  idea  of  religion 


No  Desire  for  Change. 


169 


whatever,  except  to  perform  the  ritual  of  the 
church.  That  any  relation  exists  between  religion 
and  moral  conduct,  had  never  entered  their  minds. 

The  villagers  brought  us  specimens  of  copper, 
iron,  and  orpiment.  The  latter  we  saw  repeatedly, 
in  beautiful  veins  on  the  mountain  sides,  but  in 
very  thin  layers. 

Having  examined  the  mine,  and  more  especially 
its  surroundings  and  embarrassments,  and  having 
decided  that  it  was  not  in  a place,  at  present,  in- 
viting capital,  we  commenced  our  descent;  the 
same  band  of  thieves  guarding  us  safely  through 
the  mountains,  and  receiving  our  bakshish  with 
enthusiasm.  There  is  no  Macedonian  cry  from 
those  mountains,  except  we  regard  their  hopeless 
condition  as  such. 

It  was  Saturday  when  we  came  upon  the  plain 
of  Karajowa;  and  the  question  was,  where  we 
should  pass  the  Sabbath  and  rest.  They  assured 
us  there  was  no  village  except  that  of  Durzee  Bey, 
the  governor  of  the  plain,  where  we  and  our  horses 
could  be  well  cared  for.  The  people  looked  strong 
and  healthy.  Their  houses,  of  one  story,  with  high, 
sharp,  thatched  roofs,  and  walls  of  sun-dried  bricks, 
were  dark  within,  having  at  most  two  small  win- 
dows closed  with  board  shutters.  We  very  rarely 
saw  a pane  of  glass.  In  the  mountains,  and  on 
the  borders  of  the  plain,  the  abundance  of  pitch 
pine,  which  is  burned  in  a jack , for  both  light  and 
heat,  has  painted  every  thing  within  of  a jet  black; 
and,  while  it  has  a wholesome,  it  has  a sombre 


170 


Among  the  Turks. 


effect.  In  entering  such  a house,  you  go  right 
into  midnight. 

Durzee  Bey,  they  said,  is  three  hours  off  youi 
road;  but  from  his  village  you  can  take  a cross 
road  that  will  bring  you  to  Yenedji  without  loss. 

We  had  learned  to  place  little  confidence  in 
their  knowledge  of  distances  or  geography.  But 
they  extolled  the  power,  glory,  and  hospitality  of 
Durzee  Bey,  the  governor,  to  that  degree  that 
we  resolved  to  visit  him.  To  see  a Mohammedan 
prince  untouched,  unvisited,  by  European  civiliza- 
tion, was  worth  the  extra  time  and  fatigue. 

We  found  it  four  hours  instead  of  three;  but 
that  was  moderate,  and  we  had  time  to  spare; 
for  the  steamer  from  Salonica  did  not  leave  until 
Thursday  evening. 

It  was  evening  when  we  reached  the  bey’s  resi- 
dence. His  long,  straggling  house  covered  an  im- 
mense extent  of  base,  but  most  of  it  was  of  one 
story,  with  immensely  projecting  roofs,  glazed  win- 
dows, guarded  on  the  harem  department  with  ja- 
lousies, the  whole  painted  red,  and  showing  the 
peculiar  taste  and  wealth  of  a Turkish  lord  of  the 
interior.  He  welcomed  us  with  dignity,  but  with 
some  reserve,  until  he  should  know  who  we  were. 
I told  him  we  were  Protestant  Christians  from 
America,  the  “Yeni  Dunia”  (the  New  World),  as 
it  was  then  called.  We  had  been  to  visit  and 
examine  a mine  at  Kojeden,  in  the  mountains, 
belonging  to  our  friend  Nuri  Bey.  We  were  very 
weary.  We  wanted  to  rest  on  the  Sabbath,  and 


Christianity  and  Brandy. 


171 


perform  the  duties  of  our  religion,  and  go  on  re- 
freshed Monday  morning. 

To  have  his  Mohammedan  konak  turned  into  a 
place  of  Christian  worship  was  evidently  embar- 
rassing. He  replied,  “I  do  not  know  the  rites  of 
your  religion,  and  I could  not  therefore  prepare 
a suitable  room  for  you.”  Knowing  that  all  his 
ideas  of  Christianity  were  from  the  writes  of  the 
Greek  church,  I replied,  “We  do  not  want  an 
altar,  nor  a crucifix,  nor  a picture  of  any  kind, 
nor  incense,  candles,  robes,  nor  any  thing  of  all 
that  stuff.”  “Then  you  are  good  Mussulmans!” 
said  he.  “Oh  no,”  said  I,  “we  do  not  even  want 
a milirab ” (showing  direction  towards  Mecca);  “we 
worship  in  any  direction,  believing  God  to  be  an 
infinite  spirit,  everywhere  present.” 

“I  will  give  you  a room,”  he  replied,  “after  you 
have  dined.”  After  an  hour’s  waiting,  we  had  a 
most  excellent  dinner,  which  no  hotel  of  the  west- 
ern world  could  surpass.  He  apologized  for  not 
giving  us  brandy,  thinking  that  a necessary  part 
of  a Christian  dinner.  The  Christianity  which  the 
Mohammedan  meets  with  is  not  such  as  to  com- 
mand his  respect.  He  was  surprised  at  what  we 
told  him  of  the  temperance  movement  in  our  land. 

European  habits  of  drinking  are  insinuating 
themselves  into  the  circle  of  official  Turks.  In 
the  commercial  cities,  where  there  is  a large  Euro- 
pean element,  it  is  making  sad  progress;  but  it 
may  still  be  said  that,  as  a whole,  the  Mohamme- 
dans of  Turkey  are  the  most  temperate  people  in 


172 


Among  the  Turks. 


the  world.  Our  room  was  large  and  cool  and  very 
perplexing  in  its  character.  We  came  to  the  con- 
clusion that  he  had  given  us  his  private  chapel, 
and  if  so,  it  was  because  we  were  free  from  any 
taint  of  idolatry.  There  was  a place  for  the 
Milirdb;  but  either  it  had  not  been  made,  or  it 
was  a movable  one,  and  had  been  taken  away.  A 
Moslem  must  always  have  the  Kebleh , or  direction 
towards  Mecca,  before  he  prays. 

Beyond  the  bey’s  walled  premises,  was  his  thresh- 
ing-floor. It  covered  more  than  two  acres,  and  was 
likewise  surrounded  by  a wall,  about  eight  feet 
high,  against  which  were  built  many  rooms  for 
storing  grain  and  for  the  use  of  the  workmen.  He 
had  at  one  end  an  elevated  lodge  from  whence  he 
could  survey  the  work.  Near  by,  some  men  were 
making  “the  sharp  threshing  instrument,  having 
teeth”  (Isaiah  xli.  15).  Two  planks,  each  three 
inches  thick  and  two  feet  wide,  were  bolted  to- 
gether, and  looked  precisely  like  a New  England 
stone-drag,  except  that  the  front  ends  were  more 
curved  upwards,  so  as  to  slip  over  the  straw.  The 
wood  seemed  to  be  ash,  but  was  very  cross-grained 
and  unsplittable.  The  workman,  with  a suitable 
chisel  and  a heavy  mallet,  made  a deep  incision, 
into  which  was  driven  a piece  of  flint  with  great 
force,  and  the  outer  edge  skilfully  trimmed  off,  so 
as  to  be  curved  and  sharp.  It  was  so  difficult  to 
detach  these  flints,  that  when  one  was  badly 
trimmed  and  ruined,  the  workman  let  it  go.  As 
the  whole  bottom  surface  was  filled  with  these 


Winnowing  Grain — Dinner. 


173 


sharp  flints,  it  made  an  ugly-looking  and  effective 
tiling.  The  driver  sits  upon  the  drag  with  a sharp 
pole  which  he  thrusts  down  to  hold  the  straw,  if 
it  piles  up  in  front,  and  to  thus  make  the  drag  slip 
over  it.  It  cuts  up  and  bruises  the  straw,  and 
makes  excellent  fodder  of  it.  Very  little  hay  is 
used  for  horses,  but  instead  thereof  this  commi- 
nuted straw  and  chaff,  with  barley.  One  great 
objection  which  the  people  have  to  threshing  ma- 
chines is,  that  they  leave  the  straw  unfit  for  fodder. 

The  most  interesting  part  of  the  work  on  this 
great  threshing-floor,  was  the  winnowing.  As  the 
surrounding  wall  kept  the  wind  off  the  surface,  the 
grain  was  thrown  high  into  the  air,  so  that  the 
wind  took  it  and  carried  away  the  chaff.  The 
shovels  for  this  operation  had  long  elastic  han- 
dles, the  grain  was  tossed  high  into  the  air,  and 
came  down  with  beautiful  precision,  and  very  well 
cleansed. 

In  the  evening  the  bey  had  his  dinner  in  the 
highest  style  of  an  oriental  prince. 

When  we  went  into  the  dining-hall,  the  only 
suggestion  of  dinner  was  the  large  array  of  ser- 
vants, in  their  neatest  attire,  standing  at  the  far- 
ther end  of  the  long  room.  We  all  sat  down  upon 
the  divan  at  the  elevated  end  of  the  room;  and, 
at  the  clap  of  the  master’s  hands,  two  men  came 
forward,  one  bearing  two  stools  about  a foot  high, 
and  the  other  a magnificent  copper  platter,  five 
feet  in  diameter,  by  the  eye,  showing  a narrow  but 
heavy  raised  edge.  It  was  polished  to  the  last 


174 


Among  the  Turks. 


degree,  and  I could  not  but  let  the  bey  know  how 
I admired  the  beauty  of  the  work.  It  was  placed 
upon  the  stools,  and  covered  with  a white  cloth; 
some  slices  of  bread  and  three  spoons  were  placed 
for  each  guest:  the  one  of  boxwood,  for  hot  food; 
the  one  of  tortoise  shell,  for  cold  food ; and  a ladle 
of  cocoanut  shell  for  sipping  sherbet.  We  all  sat 
down  upon  the  floor,  the  cushions  alone  covering 
the  matting. 

With  a skill  and  adroitness  I could  not  compre- 
hend, a servant  caused  a roll  of  cotton  cloth  to 
descend  upon  our  laps,  which  we  all  adjusted  so 
as  to  cover  them.  Then  came  the  ceremony  of 
thorough  hand-washing,  with  soap,  in  running 
water.  An  Oriental  has  inexpressible  disgust  at 
washing  in  a bowl.  By  the  first  dip  of  your  hand 
the  water  becomes  polluted,  they  say,  and  so  you 
wash  in  nasty  water ! The  water  is  poured  upon 
your  hands  in  a very  fine  stream,  while  you  use 
the  soap,  and  then  more  freely,  to  carry  off  the 
soapy  water,  which  goes  through  a pierced  cover, 
and  disappears  in  the  basin  beneath;  the  very 
sight  being  a taint  to  purity.  Then  you  adjust 
your  napkin ; and  the  first  dish  is  placed  upon  the 
table.  The  kitchen  is  separate  from  the  house, 
and  the  food  is  brought  in  covered  dishes.  These 
are  of  copper,  tinned  within,  and  sometimes  with- 
out. The  servant  places  it  upon  his  head,  and 
comes,  with  a peculiar  swing  of  his  arms,  as  much 
as  to  say,  “See  how  fearlessly  and  safely  I bring 
it.”  The  grace  with  which  he  deposits  it  upon  the 


Twenty-two  Courses — Etiquette.  175 


center  of  the  table,  and  then  retires  to  the  end  of 
the  hall,  marching  backwards,  is  quite  amusing. 
The  spoons  are  changed  for  each  dish ; which  gave 
us  a variety,  both  of  cold  and  hot  spoons,  the  latter 
being  always  of  boxwood,  the  former  of  ebony, 
horn,  or  shell.  There  was  some  display  of  taste, 
occasionally,  in  the  workmanship  of  the  handles. 

I gave  my  travelling  companion  notice  that  we 
should  probably  have  not  less  than  fifteen  courses 
of  food;  and,  as  we  must  taste  of  all,  we  must  act 
accordingly ; and  so  we  did.  But  we  had  tiventy- 
two  courses,  and  it  need  not  be  said  that  the  latter 
part  of  the  dinner  dragged.  After  dinner,  pipes, 
and  a small  cup  of  strong  black  coffee;  and  we 
were  soon  disposed  to  sleep. 

While  eating,  the  bey  asked  me  if  it  was  true 
that  in  Frankistan  we  all  eat  at  high  tables,  sitting 
on  high  stools,  and  having  every  man  his  plate, 
knife,  fork,  spoon,  and  his  food  doled  out  to  him 
as  we  do  to  prisoners  ? I explained,  and  defended 
our  table  habits  as  well  as  I could;  except  the 
drunkenness,  which  does  sometimes  disgrace  them. 

“ But  how  would  you  do  an  ikram  to  a guest  ” 
(an  act  of  honor  and  regard)?  “Now  this  is  what 
we  do;”  he  said,  as  he  detached  a piece  of  roast 
mutton  with  his  fingers,  and  passed  it  to  me, 
which  I took  with  my  fingers  from  his,  and  ate. 

“Now  do  you  know  what  I have  done?” 

“Perfectly  well.  You  have  given  me  a delicious 
piece  of  roast  meat,  and  I have  eaten  it.” 

“You  have  gone  far  from  it.  By  that  act  I have 


176 


Among  the  Turks. 


pledged  you  every  drop  of  my  blood,  that  while 
you  are  in  my  territory  no  evil  shall  come  to  you. 
For  that  space  of  time  we  are  brothers.” 

“ But  does  it  not  make  a difference  whether 
you  eat  with  a Moslem,  a Christian,  a Jew,  or  a 
pagan  ? ” 

“We  don’t  eat  with  pagans.  They  are  kitabsiz 
and  dinsiz  (bookless  and  faithless).  But  as  to  Mos- 
lems and  kitablis,*  it  makes  no  difference.  We  are 
all  brothers  of  the  dust.” 

He  expressed  a very  strong  dislike  to  Frank 
modes  and  fashions  at  table.  He  thought  them 
uncivilized,  and  not  susceptible  of  expressing  kind- 
ness and  good-will.  “ If  they  only  once  knew 
our  customs,”  he  said,  “they  would  adopt  them 
forever.”  This  sacred  regard  to  eating  and  drink- 
ing is  such  a peculiar  trait  of  the  Eastern  world, 
that  it  will  repay  a little  attention.  It  has  evi- 
dently been  a kind  of  sacrament,  from  very  ancient 
times.  It  was  a sacrament  of  brotherhood.  The 
bey  expressed  it,  in  saying,  we  are  all  brothers  of 
the  dust,  made  out  of  the  same  clay ; but  he  illiber- 
ally excluded  the  pagan  from  it.  It  seems,  at  this 
day,  to  be  in  greater  force  among  the  Moslems 
than  others.  The  sacrament  of  the  Lord’s  Supper 
has  taken  the  place  of  it  among  Christians,  so  that 
it  has  almost  disappeared  from  their  social  life. 

I was  once  coming  from  Smyrna,  and  we  had  on 
deck  two  hundred  and  fifty  raw  recruits  from  the 


All  who  have  a revelation  are  called  kitablis. 


Oath  of  Fidelity. 


177 


interior,  for  the  Turkish  army.  They  were  strong 
and  healthy  young  men,  from  the  fields  and  vine- 
yards of  Asia  Minor;  and  they  were  going  to  tread 
the  wine-press  of  God’s  wrath  in  war.  Just  before 
reaching  port,  some  fifteen  or  so  of  these  recruits 
threw  off  their  look  of  stolid  resignation,  cleared  a 
place  on  the  deck,  as  I supposed,  for  a country 
dance;  and  I looked  on  with  interest.  I could 
see,  by  their  costumes,  that  they  were  all  from 
the  same  village,  or  villages  closely  associated. 
Generally  the  mode  of  wearing  the  turban,  more 
than  any  thing  else,  indicates  neighborhood.  They 
stood  in  a ring,  each  man’s  right  hand  upon  his 
neighbor’s  left  shoulder.  Soon  one  came  to  take 
a vacant  place,  with  a semeet , a ring  of  bread,  in 
his  hand.  He  broke  it  into  bits,  and  they  all  ate  of 
it,  saying  a few  words  of  prayer,  probably  the 
first  chapter  of  the  Koran.  It  was  a religious 
act,  plainly.  About  to  separate,  and  be  dispersed 
into  the  army,  they  bound  themselves  to  be  faith- 
ful in  memory,  and  in  aid,  should  it  ever  become 
possible.  It  was  to  them  a kind  of  sacrament,  an 
oath  of  brotherhood. 

I was  once,  under  peculiar  circumstances,  in  the 
island  of  Rhodes,  spending  the  night  in  a solitary 
house,  with  a colored  man  as  the  only  companion. 
He  was  a giant  in  form  and  strength.  Born  in 
African  heathenism,  and  thoroughly  tattooed,  he 
had  been  made  a slave,  but  became,  by  the  piety 
of  his  master,  a soldier,  to  serve  Abdel-Kader  in  his 
wars  with  France.  When  his  master  was  taken, 


178 


Among  the  Turks. 


he  fled  to  Turkey,  and  had  become  a butcher,  thus 
adhering,  so  far  as  he  could,  to  his  old  trade  of 
blood. 

I felt  I must  test  him,  and  see  whether  I could 
trust  him.  His  aspect  was  huge  and  rough,  but 
not  positively  forbidding.  I arranged  our  evening 
meal,  and  invited  him  to  partake  of  it  with  me. 
He  took  food  from  my  hand  and  ate  it,  and  he 
returned  the  compliment.  After  dinner,  I made 
two  cups  of  Turkish  coffee,  poured  them  out  in 
his  presence,  and  gave  him  one.  He  rolled  up  a 
cigarette  and  gave  me,  and  we  drank  and  smoked 
together.  I felt  perfectly  safe  with  him.  We  had 
become  “brothers  of  the  dust.”  We  were  “of  one 
blood.” 

At  a very  late  hour,  there  was  a knock  at  the 
door.  I went  down;  it  was  a cavass  and  note 
from  Mr.  Kerr,  the  English  consul,  a noble  and 
generous-hearted  man,  telling  me  that  man  would 
put  his  knife  through  me  for  a shilling;  and  I 
must  come  directly  to  his  house.  I felt  his  kind- 
ness and  thoughtfulness,  but  I assured  him,  in  re- 
ply, that  I could  not  be  safer  under  his  own  roof. 
And  so  the  event  proved.  He  served  me  with  a 
brother’s  fidelity,  and  I have  often  prayed  that  the 
Lord  would  remember  him  for  good.  I have  no 
doubt  he  would  have  defended  me  to  the  last  drop 
of  his  blood.  He  had  bound  himself  by  the  oath 
of  human  brotherhood  to  do  it.  Every  other  feel- 
ing of  obligation  might  fail,  but  this  never.  To 
break  this  would  be  to  consign  himself  to  Gehenna, 


The  Sacrament  of  Brotherhood.  179 


without  redemption.  I would  not  hesitate  to  risk 
my  life  upon  it,  at  any  time. 

Our  Lord,  in  instituting  the  Supper,  took  hold 
of  an  institution  as  old  as  the  human  race.  David 
recognized  it  in  saying,  “ Yea,  mine  own  familiar 
friend,  who  did  eat  of  my  bread , hath  lifted  up  his 
heel  against  me ! ” The  Saviour  makes  the  same 
charge  against  Judas;  and  it  is  also  said  that  after 
the  sop,  after  he  had  himself  sealed  the  oath  of 
brotherhood,  he  yielded  himself  to  Satan,  and  be- 
trayed the  Master  who  had  pledged  his  own  life 
for  him. 

The  Sacramental  Supper  was  not  only  commem- 
orative of  our  Lord’s  sufferings  and  death,  but  was 
also  a sacrament  of  brotherhood.  It  was  in  this 
view  that  he  said  to  the  chosen  disciples,  “With 
desire  have  I desired  to  eat  this  passover  with  you 
before  I suffer.”  Having  loved  his  own  as  breth- 
ren and  friends  he  “ loved  them  unto  the  end.” 

At  four  o’clock  on  Monday  morning,  we  left  our 
hospitable  host.  His  venerable  imam  accompanied 
us  four  hours  on  our  way,  to  show  us  a nearer 
route  to  Yenije.  We  took  our  breakfast  and  drank 
up  all  our  water,  under  a wide-spreading  syca- 
more ; and  the  good  imam  assured  us  we  were  five 
hours  from  Yenije;  which  we  were,  plus  four  hours 
more ! 

It  was  a hot  July  day,  and  in  two  hours,  our 
whole  party  had  become  thirsty.  We  passed  squads 
of  Bulgarian  harvesters.  To  our  surprise,  they  all 
used  the  cradle,  while  the  others,  Moslems  and 


180 


Among  the  Turks. 


Greeks,  used  the  sickle.  The  cradling  was  neatly 
done,  and  the  workmen  looked  strong  and  stolid. 
I had  then  seen  but  few  Bulgarians,  except  ostlers 
and  gardeners  at  Constantinople;  the  influx  hav- 
ing then  hardly  commenced.  We  stopped  repeat- 
edly and  spoke  with  them.  When  we  asked  what 
any  man  used  the  sickle  for,  when  he  could  do 
three  times  as  much  with  the  cradle,  they  simply 
replied,  “Those  others  can’t  work  in  our  way.”  It 
is  one  of  the  marvels  of  the  East,  that  a wise  and 
a stupid  way  of  doing  a thing  can  hold  on  from 
age  to  age,  side  by  side. 

We  liked  these  Bulgarians.  Few  of  them  could 
speak  either  Turkish  or  Greek  with  freedom,  but 
their  countenances  lighted  up  with  a smile.  They 
assured  us  that  the  water  of  that  plain  was  bad, 
and  advised  us  not  to  drink  it.  The  good  water 
was  two  miles  off  our  road.  Their  own  supply 
was  short.  Repeatedly  we  made  the  same  inquiry, 
with  the  same  results;  and  our  suffering  became 
extreme.  At  twelve  o’clock,  we  were  still  an  hour 
from  the  village  of  “Durt  Armud”  (Four  Pear- 
trees),  where  we  would  find  excellent  water.  The 
Armenian  miner  had  accompanied  us  all  the  way 
on  foot.  His  strength  utterly  gave  out;  and  for 
the  first  time  I saw  a man’s  tongue  hanging  out 
of  his  mouth  from  exhaustion  and  thirst.  Each 
horseman  gave  him  a ride,  and  so  we  reached 
Durt  Armud.  In  dismounting,  he  fell  upon  the 
turf,  utterly  demoralized,  his  tongue  still  out.  I 
now  followed  the  example  of  Nuri  in  the  moun- 


The  Miner  Restored. 


181 


tains,  and  made  them  all  wash  and  gargle  the 
mouth  before  drinking.  I dashed  water  upon  the 
poor  man’s  face,  with  but  little  effect. 

In  the  mean  time,  a huge  testeli  (or  jug)  of  but- 
termilk had  been  brought.  The  owner  claimed  it 
was  sixteen  okes  (forty-four  pounds)  and  I gave 
him  four  piastres,  or  sixteen  cents,  for  it.  We 
lifted  up  the  fallen,  pushed  back  his  tongue,  and 
made  him  drink  a tin  cup  of  buttermilk.  This 
enlightened  his  eyes,  and  he  said  “bir  dahah,” 
(one  more).  When  we  had  all  drunk  round,  every 
one  was  saying  the  same  thing,  “bir  dahah.”  I 
insisted  upon  five  minutes’  interval;  but  after  two 
minutes,  I saw  there  would  be  a “strike”;  and 
not  having  any  regular  army  to  enforce  orders,  I 
yielded.  Even  one  minute  seemed  long,  and  I had 
to  hold  my  watch  in  view  to  convince  them  that 
two  minutes  were  not  ten.  When  we  had  drunk 
all  round  five  times,  we  all  agreed  to  give  half  an 
hour  to  sleep  before  dinner.  The  poor  miner  was 
quite  restored  and  jovial. 

After  three  hours  given  to  dinner,  buttermilk, 
and  sleep,  we  were  ready  to  mount  again.  I called 
the  party  to  look  at  the  small  remains  of  our  forty- 
four  pints.  They  exclaimed  “bir  dahah!”  and  not 
a drop  of  the  buttermilk  was  left!  During  the  four 
hours  to  Yenije  each  one  willingly  gave  the  miner 
a lift,  and  enjoyed  it.  The  surigi  at  first  refused, 
but  the  threat  of  a good  caning  from  one  of  our 
party  brought  him  to  the  ground,  and  he  had  as 
long  a walk  as  any  of  us.  And  yet  these  poor  fel- 


182 


Among  the  Turks. 


lows  will  often  help  each  other  with  the  most  de- 
voted unselfishness.  I fear  he  did  not  like  to  see 
the  miner  made  so  much  of.  I am  sure  he  would 
have  helped  him,  had  they  been  alone. 

After  four  hours’  ride,  the  khan  at  Yenije  again 
refreshed  us  with  its  excellent  food  and  profound 
sleep.  Few  objects,  after  a space  of  thirty  years, 
remain  so  clearly  defined  in  memory  as  that  rude 
Eastern  hotel,  beneath  its  magnificent  trees,  with 
the  everlasting  beauty  of  the  scenery  before  it, 
and  within,  the  rugged  good-natured  keeper  who 
kindly  served  us. 

On  our  way  to  Salonica,  we  stopped  at  Berea. 
There  were  four  Greeks  of  the  place  at  the  coffee- 
shop.  They  knew  nothing  about  Paul’s  having 
preached  the  Gospel  to  the  Jew  in  that  place,  or 
his  having  commended  the  Bereans  as  “ more  noble 
than  the  Thessalonians.”  Their  fierce  hatred  of  the 
Jews  is  such  that  they  naturally  would  ignore  any 
thing  commendatory.  We  saw  one  poor  Jew,  but 
ne  did  not  belong  to  Berea,  and  he  certainly  was 
not  “noble.”  . Finding  I was  an  American,  the 
Greeks  became  more  sociable.  They  had  heard  of 
America.  They  complained  freely  of  the  oppres- 
sive taxation  under  which  they  groaned.  Their 
bishop  and  their  pasha  both  fleeced  them.  The 
account  of  what  they  paid  the  bishop  was  probably 
exaggerated.  They  declared  that  the  bishop  and 
the  pasha  had  a good  understanding,  and  helped 
each  other,  and  there  was  no  redress.  Their  con- 
dition was  hopeless. 


Remains  of  Pella — Cement. 


183 


We  made  a brief  stop  to  examine  some  of  the 
remains  of  Pella,  the  birthplace  of  Alexander  the 
Great.  The  object  of  greatest  interest  is  the  re- 
mains of  the  old  aqueduct.  The  buildings  around 
it  have  disappeared,  heaps  of  decayed  walls,  here 
and  there  a fragment  of  marble;  but  in  the  aque- 
duct the  water  was  flowing  pure  and  clear,  after 
so  many  centuries.  It  is  now  used  for  irrigation. 
The  mortar  in  all  these  works  is  Greek  and  not 
Roman.  That  is,  its  hydraulic  quality  is  derived 
from  pounded  brick,  and  not  from  puzzolana.  The 
same  is  true  of  all  Byzantine  structures.  It  makes 
a very  durable  cement,  and  often  stands  the  wear 
of  time  better  than  the  stone  or  brick  around  it. 
Wars,  and  consequent  famines  and  pestilences,  have 
so  desolated  these  regions,  that  the  malaria  has  got 
the  upper  hand,  and  nothing  but  large  outlays, 
with  scientific  engineering,  will  ever  restore  them. 
The  peasants  themselves  suffer  not  a little,  as  in- 
deed they  did  in  ancient  times,  intermittent  being 
among  the  earliest  topics  of  medical  discussion. 
A grain  of  quinine  with  every  meal,  or  else  some 
constitutional  indifference,  preserved  me;  but  I 
saw  a plenty  of  shaking  at  every  stopping-place. 
Generally  the  first  questions  were,  “Are  you  a 
doctor?  Have  you  any  ague  medicines?” 

It  is  difficult  to  find  an  entering  wedge  to  do 
any  thing  for  this  people.  They  are  under  a 
double  oppression,  of  the  Mohammedan  govern- 
ment and  of  the  Greek  church.  The  latter,  having 
both  temporal  and  spiritual  power,  is  the  worst. 


184 


Among  the  Turks. 


It  stands  right  across  your  path,  and  uses  the 
Moslem  power  to  close  the  doors  against  you. 

We  had  as  fellow  passenger  to  Constantinople 
Emin  Pasha,  educated  in  England,  where  he  dis- 
tinguished himself  in  mathematics.  His  European 
culture  had  made  him  a skeptic  and  a misanthrope. 
He  was  a pre-Darwinite,  believing  in  “the  forces 
of  nature”  and  “the  reign  of  law” — nothing  else. 
I endeavored  to  show  him  that  the  human  mind 
demands  a first  cause,  and  an  intelligent  cause, 
for  the  universe.  He  finally  gave  it  up,  saying 
“ The  whole  question  is  dark,  inexplicable ! One 
does  not  know  what  to  believe.”  His  mind  had 
“fallen  among  thieves”  who  had  stripped  him  of 
faith — a frequent  result  with  the  Turk  in  Europe. 


CHAPTER  XII. 


MORSE’S  TELEGRAPH. 

Professor  Morse,  while  at  work  upon  his  tele- 
graph in  Paris,  in  1839,  had  as  an  associate  a 
Mr.  Chamberlain,  of  Maine.  Mr.  C.  having  a set 
of  the  newly  invented  instruments,  came  to  Con- 
stantinople, hoping  to  obtain  a patent  from  the 
Turkish  government,  and  after  that,  from  the  Aus- 
trian. Finding  that  I had  a galvanic  battery,  he 
set  it  up  in  my  study,  and  a few  gentlemen  there 
witnessed  its  operation.  The  instrument  had  many 
faults  of  construction,  and  did  not  work  with  pre- 
cision, nor  with  very  satisfactory  results.  Instead 
of  the  steel  point  marking  the  paper,  the  pens  for 
lining  off  paper  were  used,  three  of  them,  side  by 
side. 

Sometimes  the  mark  was  blurred,  and  sometimes 
there  was  no  mark  at  all.  Still,  it  was  a demon- 
stration of  what  could  be  done,  and  as  such  it 
was  extremely  interesting.  It  was  agreed,  how- 
ever, that  Mr.  Chamberlain  had  better  go  on  to 
Vienna,  employ  the  best  workmen  to  make  an 
entirely  new  set  of  instruments,  with  various  im- 
provements which  had  suggested  themselves,  and 
after  finishing  whatever  he  might  be  able  to  do 


186 


Among  the  Turks. 


there,  to  return  and  see  the  Turkish  government. 
At  the  opening  of  the  Danube,  he  departed,  with 
high  hopes  and  enthusiasm ; the  boat  was  capsized 
in  the  rapids  of  the  Danube,  and  Mr.  Chamberlain, 
with  five  others,  lost  his  life.  Thus  perished  this 
early  attempt  to  introduce  the  telegraph  into  the 
East. 

In  1847,  another  attempt  was  made. 

Prof.  J.  Lawrence  Smith,  of  Nashville,  Tenn.,  a 
gentleman  of  superior  scientific  attainments,  and 
for  a time  employed  by  the  Turkish  government 
as  geologist,  with  the  design  of  establishing  a 
school  of  mines,  ordered  a set  of  instruments  from 
America,  with  the  hope  and  expectation  of  estab- 
lishing some  telegraphic  line  from  the  capital  to 
a neighboring  city. 

Some  parts  having  been  unfortunately  left  out, 
they  wfere  supplied  in  the  little  seminary  work- 
shop, where  I was  accustomed  to  rejpair  our  philo- 
sophical instruments. 

As  he  did  not  wish  to  employ  any  of  the  crafty 
“ring”  that  surrounds  the  palace,  I readily  con- 
sented to  aid  him;  and  we  first  put  up  the  tele- 
graph in  the  seminary,  in  order  that  I might  prac- 
tise upon  it  till  I could  send  a telegram. 

The  instrument  was  very  different  from  the  crude 
one  in  the  hands  of  Mr.  Chamberlain.  It  was  an 
American  invention,  and  it  was  gratifying  to  us  all 
that  an  American  gentleman,  Prof.  Smith,  should 
have  the  honor  of  introducing  it  into  Turkey,  and 
of  presenting  it  to  the  sultan. 


In  the  Sultan’s  Palace. 


187 


After  three  days’  practise,  entirely  unfitted  as  I 
was,  we  had  to  go  to  the  palace,  at  the  sultan’s 
call.  It  was  a rare  thing  for  unofficial  persons  to 
enter  the  sultan’s  presence,  at  that  day,  and  the 
etiquette  of  the  occasion  is  worth  preserving. 

Mr.  J.  P.  Brown,  Secretary  of  the  American  Le- 
gation, accompanied  us  as  interpreter. 

On  arriving  at  the  palace,  we  were  received  by 
the  chamberlain  and,  in  his  reception  room,  awaited 
his  majesty’s  orders.  After  being  regaled  with  the 
inevitable  sweetmeats,  pipes,  and  coffee,  we  were 
called  to  the  throne-room.  It  was  in  the  Yellow 
Palace  of  Beylerbey,  a wooden  structure  of  im- 
mense length,  since  then  taken  down  to  make 
room  for  one  of  stone,  as  much  smaller  as  it  is 
more  solid  and  beautiful.  The  room  was  so  large 
that  I dare  not  give  any  estimate  of  its  dimensions. 

The  sultan  had  entered  from  the  opposite  end 
where  we  were  ushered  in.  Advancing  about 
twenty  steps,  we  all  made  a low  and  formal  bow, 
which  he  acknowledged  by  a slight  inclination  of 
the  head.  We  advanced  again,  and  bowed  as  be- 
fore, while  he  was  also  advancing  to  meet  us.  The 
third  salute  brought  us  into  presence.  He  passed 
a few  words  of  compliment  to  Mr.  Brown,  com- 
mended Prof.  Smith’s  zeal  in  his  service,  inquired 
who  I was,  and  hoped  I had  found  a pleasant  resi- 
dence in  his  capital. 

Prof.  Smith  then  proceeded  to  show  him  the 
instruments,  and  explain  to  him  the  alphabet  of 
signs.  The  sultan  readily  apprehended  its  use, 


188 


Among  the  Turks. 


and  remarked,  “ It  will  apply  to  any  language, 
and  we  shall  have  the  advantage,  as  we  have  but 
twenty-two  letters.”  The  working  of  the  instru- 
ment perplexed  him  more.  Prof.  Smith  had  taken 
with  him  such  of  our  galvanic  apparatus  as  he 
wanted  for  illustration.  The  sultan  was  not  satis- 
fied with  the  fact  that  the  electric  current  mag 
netizes  the  iron  only  when  it  circulates  round  it. 
He  took  the  iron  semicircles,  laid  them  on  the  coil, 
laid  the  coil  on  them,  and  placed  them  in  every 
possible  position,  with  no  result ; but  when  he 
passed  the  ends  within  the  coil,  they  instantly  co- 
hered with  a click  that  surprised  him.  At  length, 
throwing  them  down,  he  turned  to  me,  and  said, 
“ Why  is  this  so ? ” I replied,  “Your  majesty,  sci- 
ence makes  known  to  us  facts,  but  God  only  knows 
the  reasons  of  those  facts.”  He  immediately  bowed 
his  head  reverentially,  and  said  no  more. 

He  watched  Prof.  Smith’s  arranging  of  the  in- 
struments with  unflagging  interest,  and  often  de- 
layed him  by  asking  questions.  He  was  plainly 
and  simply  dressed,  and  intended  that  we  should 
feel  perfectly  at  ease.  In  a word,  he  had  the  bear- 
ing of  a gentleman. 

One  telegraph  station  was  at  the  upper  end  of 
the  throne-room,  the  other  in  a corner  room  of  the 
palace.  While  we  were  thus  at  work,  he  was  often 
talking  with  Mr.  Brown,  and  expressed  great  sur- 
prise at  our  uniform  success  in  Mexico,  against 
superior  numbers.  Mr.  Brown  told  him  the  Mex- 
icans were  an  ignorant  people,  and  Papists,  and 


The  Sultan  a Man  of  Peace.  189 


they  could  never  stand  against  educated  Protest- 
ants. “ Is  that  so  ? ” said  the  sultan,  with  a Turk- 
ish phrase  indicating  doubt  or  surprise.  And  then 
he  added,  “ If  I could  do  any  thing  for  such  a pur- 
pose, I should  like  to  have  a congress  of  nations  to 
settle  all  international  disputes,  and  man  should 
never  shed  the  blood  of  his  fellow-man  ! ” One  of 
his  titles  of  honor  is  Hunkiar  ( Blood-letter ),  and  to 
recall  the  history  of  his  dynasty,  and  then  hear  him 
announce  the  favorite  principle  of  Capt.  Ladd,  then 
known  as  the  apostle  of  peace,  was  a true  surprise. 
This  dislike  to  blood,  which  prevents  one  from  exe- 
cuting murderers  and  brigands,  while  there  are  no 
moral  forces  to  take  the  place  of  fear,  is  not  condu- 
cive to  an  energetic  administration  in  any  thing. 

When  Prof.  Smith  announced  to  him  that  the 
instruments  were  ready,  he  thought  a moment, 
and  then  asked  Mr.  Smith  to  go  to  the  other  sta- 
tion. He  wished  to  send  away  the  great  magi- 
cian, and  retain  myself  as  the  less,  whom  he  could 
easily  penetrate.  His  private  secretary  and  French 
teacher  had  said  to  me,  ‘‘You  must  not  sit  in  his 
majesty’s  presence,  but  if  you  wish  a cushion  to 
kneel  upon,  I will  have  one  brought.”  I declined; 
and  when  all  was  ready,  I asked  his  majesty  for 
a chair,  in  order  to  work  the  instrument  with 
precision.  “ Mettez  une  chaise  ! Mettez  une  chaise  ! ” 
he  replied  with  evident  pleasure;  and  his  attend- 
ants sprang  to  execute  the  order,  wondering  that  a 
ghiaour  should  have  the  temerity  to  ask,  and  the 
sultan  the  condescension  to  grant,  such  a favor. 


190 


Among  the  Turks. 


Mr.  Brown  then  asked  him  for  a message,  and 
he  gave — “Has  the  French  steamer  arrived?  and 
what  is  the  news  from  Europe?”  For  a short  time, 
he  looked  carefully  at  the  work  upon  the  key,  and 
then  went  off  in  great  strides  to  the  other  station, 
lea  ving  his  attendants  far  behind,  determined  that 
no  one  should  be  able  to  communicate  with  that 
before  himself  As  he  entered,  demanding  what  it 
was,  Prof.  Smith  read  off  to  him  the  same  words 
he  had  just  given.  He  threw  up  both  arms,  say- 
ing, “Mashallah!  mashallah!” 

The  return  telegram  was  much  longer,  and  he 
returned  to  my  station  to  see  it  come  off.  I was 
putting,  with  a pencil,  each  letter  under  it§  sign, 
so  that  he  might  be  able  to  read  it.  As  he  was 
reading  it  off,  he  said,  “Have  you  not  made  a mis- 
take here?  This  should  be  /,  to  make  sense,”  and 
then  added,  “I  see  there  might  be  many  errors, 
and  yet  it  would  not  obscure  the  sense.”  He  sent 
for  Prof.  Smith,  and  expressed  to  him  his  great 
gratification,  and  asked  him  when  he  could  come 
and  show  it  to  the  Sublime  Porte.  “Any  time 
when  your  majesty  commands.”  “Then  come  to- 
morrow at  one  o’clock;”  and  we  departed,  with  the 
same  etiquette  with  which  we  came,  bowing  as  we 
retired.  Prof.  Smith  had  every  reason  to  be  satis- 
fied. He  could  not  have  wished  to  make  a more 
favorable  impression.  An  oriental  despot  gener- 
ally holds  himself  superior  to  the  ordinary  range 
of  human  feelings.  But  in  this  case  it  was  not  so 
at  all.  The  sultan  was  evidently  delighted.  The 


The  Men  of  the  Sublime  Porte.  19J 


next  day,  we  were  careful  to  be  in  good  season  to 
witness  the  assembling  of  the  whole  Sublime  Porte 
at  the  palace ; a sight  we  had  much  desired  to  see. 
In  the  magnificence  of  a Turkish  palace,  there  are 
always  some  things  wanting,  some  things  unfin- 
ished. About  the  grounds  there  were  comers  not 
neatly  kept ; and  the  lower  class  of  servants  were 
in  shabby  uniform.  There  was  but  one  guard  of 
honor  detailed  to  receive  the  pashas  as  they  ar- 
rived. ' But,  as  some  came  by  water  and  some  by 
land,  the  guard  was  needed  in  two  different  places 
at  the  same  time;  and  the  distracted  manner  in 
which  they  rushed  from  the  land  gate  to  the  wa- 
ter-side and  back  again,  as  successive  arrivals  de- 
manded their  services,  was  very  amusing.  We 
were  conducted  into  the  throne-room.  Soon  the 
sultan  entered  at  the  head  of  the  grand  cortege. 

There  were  present  the  Sheikli-ul-Islam,  the  Chief 
Justices  of  Roumelia  and  Anatolia,  the  Grand  Vizir, 
the  Minister  of  Foreign  Affairs,  the  Ministers  of 
War  and  of  the  Navy,  and  all  the  other  dignitaries 
of  the  Sublime  Porte.  As  they  were  listening  to 
an  explanation  of  the  instrument,  there  was  a fine 
opportunity  to  view  the  men.  There  were  some 
who  were  truly  noble  in  form  and  countenance; 
and  some  who  carried  decidedly  too  much  weight. 
There  was  one  who  reminded  us  of  the  Irishman’s 
wall,  which  he  built  five  feet  wide  and  four  feet 
high — so  that  when  it  tumbled  down  it  might  be 
higher  than  it  was  before! 

Before  commencing  work,  the  grand  vizir  asked 


192 


Among  the  Turks. 


Mr.  Brown  “if  that  was  one  of  those  American 
missionaries  who  were  turning  the  world  upside 
down?”  and  added,  uHe  does  not  look  like  a dan- 
gerous man!” 

When  at  length  they  were  ready  to  see  the  in- 
strument at  work,  the  grand  vizir  gave  a telegram 
of  a number  of  sentences ; and  Prof.  Smith  sent  it 
through.  The  strip  of  paper  was  examined  with 
very  great  interest  and  astonishment.  No  second 
telegram  was  required,  and  very  fortunately;  for 
we  afterwards  found  one  of  the  wires  separated; 
and  strongly  suspected  this  was  done  by  the  mal- 
ice of  some  one  who  did  not  wish  the  telegraph  to 
be  introduced. 

The  extreme  deference  shown  to  the  sultan  was 
one  of  the  marked  features  of  the  interview.  “Ev- 
vet  effendim”  (Yes,  my  lord)!  was  the  reply  of 
the  whole  body  to  every  remark  of  the  sultan; 
each  one  bowing  down  and  giving  the  salam  of 
honor.  When  he  proposed  to  establish  a line  to 
Adrianople,  they  were  all  delighted;  and  when  he 
inquired  of  Prof.  Smith  the  expense,  they  thought 
it  wonderfully  cheap — a mere  trifle. 

The  ceremony  by  which  the  Porte  took  leave  of 
its  sovereign  was  peculiar,  and  is  a sight  not  often 
witnessed  by  foreigners.  The  pashas  took  their 
places,  about  forty  in  number,  in  the  anteroom  of 
the  great  hall,  and  the  sultan  stood,  languid  and 
weary,  in  the  door-way,  with  the  right  foot  a lit- 
tle advanced.  The  grand  vizir  placed  himself  be- 
fore him,  and  momentarily  assumed  the  fixedness 


Form  of  Leave-taking. 


193 


of  a statue  ; then  suddenly  fell  upon  his  knees, 
and  forward,  as  though  to  kiss  the  foot;  which, 
however,  the  sultan  withdrew,  leaving  the  left 
advanced,  which  became  the  objective  of  the  next 
prostration. 

The  man  of  great  diameter,  whose  rich  sword 
belt  seemed  to  do  good  service  in  holding  him  to- 
gether, must  take  his  turn.  “My  stars!”  whis- 
pered Mr.  Brown,  “ Is  he  going  through  with 
that?”  Of  course  he  must.  The  pillars  of  state 
would  tremble,  were  he  to  be  excused.  He  fell 
with  force  but  rose  painfully,  the  big  drops  of 
perspiration  standing  on  his  face.  Otherwise,  the 
prostrations  were  most  gracefully  executed.  The 
devout  Moslem  keeps  himself  in  practice  from  his 
childhood,  and  the  grace  of  the  ceremony  is  the 
result  of  a life’s  training.  The  canonical  prayer 
comes  five  times  a day,  and  each  prayer  of  three 
rikaats  has  six  kneelings,  and  throwing  forward 
of  the  person  to  touch  the  earth  with  the  fore- 
head. The  postulant  must  rise  without  touching 
any  thing  with  the  hand  to  aid  him.  This  will 
give  him  10,950  experiments  every  year,  leaving 
out  special  mercies;  and  no  wonder  that  after 
thirty,  forty,  fifty  years’  practice,  he  rises  with  an 
ease  and  grace  no  unbeliever  can  attain. 

After  the  Sublime  Porte  had  departed,  and  we 
had  made  our  salams,  and  retired  to  a parlor  be- 
low, the  sultan  sent  his  secretary  to  ask  Prof. 
Smith  how  he  should  express  to  us  his  gratifi- 
cation; the  occult  meaning  being  a purse?  or  a 


194 


Among  the  Turks. 


decoration  ? The  reply  had  been  agreed  upon. 
Whatever  his  majesty  chose  to  do,  let  it  be  for 
Prof.  Morse,  the  inventor.  Accordingly,  an  impe- 
rial Birat  or  diploma  was  sent  him,  and  a deco- 
ration in  diamonds,  the  first  decoration  which  he 
received.  Many  other  potentates  followed  the  sul- 
tan’s example,  and  decorations  and  orders  were 
showered  upon  him. 

At  a later  date,  Prof.  Smith  received  one,  but 
no  telegraphic  line  was  built.  The  pashas  united 
against  it.  They  wanted  no  such  tell-tale  to  re- 
port their  doings  every  day,  while  in  the  distant 
interior. 

Six  years  later,  the  Crimean  war  made  it  a neces- 
sity ; and  the  lines  have  become  numerous,  uniting 
Constantinople  with  all  the  world.  From  the  dis- 
tant parts  of  the  empire,  from  India,  from  Amer- 
ica, from  all  parts  of  Europe,  the  telegrams  pour 
into  the  capital,  and  are  published  morning  and 
evening. 

My  connection  with  these"  two  efforts  to  intro- 
duce the  American  telegraph  into  Turkey  was  inci- 
dental and  unimportant;  but  there  is  always  an 
interest  in  looking  back  to  the  beginning  of  things 
which  have  fought  their  way  up  from  weakness  to 
power.  The  customs  of  the  Ottoman  court,  and 
indeed  every  thing  peculiarly  oriental,  are  so  rap- 
idly changing,  that  the  above  record  will  not  be 
without  some  historic  interest. 


CHAPTER  XIII. 


SECULAR  EMPLOYMENTS. 

Secular  employments  are,  to  some  extent,  forced 
upon  every  missionary.  He  finds  himself  in  new 
circumstances,  where  almost  every  thing  is  out  of 
joint.  He  is  tempted  to  take  hold  of  every  thing 
that  is  crooked  and  straighten  it  out.  The  man  who 
goes  to  a foreign  land  to  labor  for  the  regeneration 
of  an  unevangelized  people,  will  find  few  questions 
more  perplexing  than  this. 

Some  of  the  people  who  gather  round  him  are  liv- 
ing in  great  poverty.  Some  suffer  in  their  wordly 
affairs  from  persecution,  and  are  often  at  their 
wit’s  end  for  daily  bread ; sometimes  actually  suffer 
the  pains  of  hunger.  Their  children  cry  for  bread, 
and  they  have  none  to  give  them.  In  some  com- 
munities there  is  general  comfort  among  the  con- 
verts, in  others,  general  distress.  What  shall  the 
missionary  do?  He  is  living  in  comfort  which 
seems  to  these  sons  of  misery  not  only  abundance 
but  luxury.  He  has  a horse  with  which  he  trav- 
els on  his  preaching  tours.  He  has  a servant  to 
help  in  his  household.  He  has  food,  clothing,  and 
books.  He  sends  out  colporteurs  and  pays  them 
wages.  Poverty  and  misery  will  count  over  all 


196 


Among  the  Turks. 


these  things ; and  indolence  and  incompetency 
desire  to  have  all  things  in  common.  That  the 
course  to  be  pursued  is  not  always  clear,  is  plain, 
from  the  fact  that  missionaries  differ  among  them- 
selves, both  in  theory  and  practice. 

Some  hold  themselves  entirely  aloof  from  every 
thing  secular.  They  will  even  refuse  to  do  an 
act  of  common  kindness,  in  order  to  keep  them- 
selves aloof  from  all  secular  complications.  I once 
wished  to  pay  a small  sum  which  I owed  to  a man 
who  had  gone  into  the  interior.  I drew  an  order 
upon  the  treasurer  of  the  station  where  this  man 
was,  and  paid  the  money  into  the  central  treasury. 
But  the  treasurer  refused  to  honor  the  draft,  be- 
cause it  was  secular,  and  not  missionary,  business. 
He  was  doubtless  very  conscientious. 

But  others  have  been  lavish  of  aid,  beyond  their 
resources;  which  is  unmitigatedly  bad  in  principle, 
and  bad  in  results. 

But  then — what  should  the  missionary  do  ? 

He  is  not  to  use  commerce,  and  the  arts  and  in- 
dustries of  civilized  life,  as  a substitute  for  the 
Gospel.  May  he  not  sometimes  use  them  in  aid? 
It  is  with  this  question  as  with  education.  It  has 
a subordinate  place.  In  one  field  it  may  be  a 
very  important  one;  in  another,  it  will  hardly  ap- 
pear at  all.  In  every  field,  as  the  mission  grows 
strong,  all  such  questions  will  be  reduced  to  a very 
manageable  quantity. 

I will  make  a few  suggestions  and  references  to 
certain  missions,  and  then  give  my  own  experience. 


Sympathy — Knowledge. 


197 


I would  say,  first,  that  the  missionary  should 
make  all  the  converts,  that  is,  all  who  profess  to 
follow  the  truth,  church  members  or  not,  feel  that 
they  have  his  sympathy  and  thoughtful  regard. 
He  can  do  this  only  by  visiting  them,  seeing  just 
how  they  live  and  what  their  surroundings  are. 
He  will  soon  be  able  to  judge  whether  there  is 
any  hypocrisy  or  exaggeration  in  the  case,  and 
will  have  his  own  sympathies  healthfully  enlisted. 
It  is  very  unsafe  to  endeavor  to  aid  a man,  before 
you  know,  in  common  phrase,  uall  about  him.” 

Secondly,  it  is  equally  important  to  know  all 
the  laws  and  customs  of  the  country.  This  is 
not  so  easy  and  simple  a thing.  Unevangelized 
lands,  generally,  have  no  full- written  code  of  laws. 
What  answers  somewhat  to  our  common  law,  is  a 
tangled  mass  of  precedents,  out  of  which  almost 
every  thing  can  be  extracted.  One  must  be  able, 
in  protecting  the  right  and  thwarting  injustice, 
to  oppose  precedent  to  precedent,  and  to  fight  the 
oppressor  with  his  own  weapons.  Without  some- 
thing of  this  knowledge,  one  is  always  in  danger 
of  getting  into  trouble  which  he  had  better  avoid. 
One  can  never  get  fully  into  the  native  life,  and 
become  a wise  adviser,  without  a knowledge  of 
the  laws  and  administration  of  the  government. 

This  is  secular  work.  But  the  first  twenty  years 
of  the  mission  at  Constantinople  threw  upon  those 
who  occupied  that  station  so  many  cases  of  perse- 
cution to  be  redressed  at  the  Sublime  Porte,  that 
much  time  was  of  necessity  given  to  that  work, 


198 


Among  the  Turks. 


and  to  an  acquaintance  with  the  administration  of 
the  interior.  Dr.  Goodell’s  testimony  (see  “ Forty 
Years  in  the  Turkish  Empire,”  p.  402)  is  in  point.* 
One  must  know  the  country  in  Avhich  he  lives.  He 
will  always  know  too  little  of  it,  never  too  much. 

There  is  no  unity  to  any  of  the  interests  of  so- 
ciety. Land  is  embarrassed  by  a great  variety  of 
tenures,  and  lies  here  and  there  under  disabilities 
perplexing  and  injurious.  Industries  are  loaded 
down  in  the  same  way.  The  laws  of  inheritance 
are  an  abomination.  It  requires  infinite  address 
to  remove  one’s  family  (native  family)  from  one 
place  to  another.  Every  thing  is  embarrassed  on 
all  sides.  One  can  not  move  without  running 
against  something  and  bumping  his  head.  Un- 
less, then,  a missionary  is  acquainted  with  his  sur- 
roundings, his  course  will  often  embarrass  those 
whom  he  wishes  to  aid,  and  his  advice  will  be 
absurd  or  injurious. 

Thirdly,  the  object  of  the  missionary  must  always 
be  to  help  the  needy  to  help  themselves.  The  giv- 
ing or  loaning  of  money  is  not  often  beneficial  in 
its  final  results.  I have  made  four  loans,  with 
money  placed  in  my  hands  for  that  purpose.  One 
of  these  gave  me  no  trouble  at  all,  and  answered 
perfectly  the  end  in  view.  Two  others  gave  me 
not  a little  trouble,  but  resulted  well.  The  fourth 

* “Much  of  our  time  and  strength  were  taken  up,  and  all  our 
wisdom  and  influence  were  employed  in  endeavoring  to  secure 
protection  for  those  who  were  persecuted  for  righteousness' 
sake.’* 


Aiding  with  Money. 


199 


ended  in  bankruptcy,  with  a loss  of  three  hundred 
dollars,  which  has  finally  been  repaid,  at  the  rate 
of  forty  or  fifty  dollars  a year.  This  repayment, 
however,  has  been  peculiarly  gratifying,  because  I 
could  not  legally  enforce  it. 

These  loans  were  all  made  with  every  possible 
precaution,  with  abundant  securities,  with  an  ac- 
curate knowledge  of  all  the  circumstances,  and 
with  a full  conviction  that  no  trouble  would  result 
therefrom.  And  yet,  only  one  of  the  four  fully 
answered  my  expectations.  I consider  it,  now, 
rather  a piece  of  good  fortune,  that  no  one  of  them 
was  attended  with  final  loss. 

Aiding  the  poor  with  money  direct  is  so  bad  a 
policy,  that  nothing  but  necessity  can  ever  justify 
it.  The  late  famine  in  Asia  Minor  was  such  a ne- 
cessity. The  persecution  of  1846  in  Constantinople 
and  neighborhood  was  another;  bringing  with  it, 
however,  many  difficulties  and  much  morbid  ac- 
tion, to  which  I shall  hereafter  refer. 

Now,  whatever  the  missionary  can  do  to  promote 
industry,  and  to  guide  to  the  right  objects  of  in- 
dustry, is  in  the  line  of  his  calling,  and  places  him 
in  the  apostolic  succession,  although  he  may  not 
be  a tent-maker. 

The  Zulu  Mission  in  Africa  is  an  example  of 
what  intelligent  and  devoted  missionaries  can  do 
for  the  wretched  and  ignorant,  in  secular  matters. 
The  people  in  their  heathen  state  were  naked  sav- 
ages; woman  was  held  in  a state  of  abject  slavery. 
Revolting  cruelty  characterized  many  of  the  rela- 


200 


Among  the  Turks. 


tions  of  life.  There  was  no  such  thing  as  industry. 
The  forced  labor  of  women  was  the  chief  source  of 
the  means  of  living.  In  such  a condition  of  things, 
the  missionary  must  evidently  go  very  largely  into 
secular  employments.  It  would  never  do  for  him 
to  preach  the  simple  Gospel,  and  leave  the  converts 
in  the  simplicity  of  nature.  He  must  insist  upon 
their  being  clothed;  and  then  there  must  follow  a 
complete  change  of  life,  greater  to  them  than  any 
thing  we  can  easily  conceive  of. 

And  this  is  just  what  the  missionaries  there  have 
done.  They  have  taught  their  converts  the  use  of 
the  spade  and  the  plow,  and  many  other  imple- 
ments of  agriculture.  They  have  taught  them 
how  to  make  bricks,  to  build  comfortable  houses, 
to  have  decent  furniture,  to  cook  their  food  prop- 
erly, to  eat  at  tables,  with  the  blessing  of  God  im- 
plored upon  their  food.  They  have  taught  them  to 
build  school-houses  and  churches.  Masonry,  car- 
pentry, and  blacksmithing,  have  all  entered  into 
missionary  labors.  In  developing  these  industries, 
they  have  taught  the  converts  the  invaluable  les- 
sons of  self-support,  self-reliance,  and  division  of 
labor,  which  puts  woman  at  the  head  of  the  house- 
hold, and  man  in  the  workshop  and  the  field. 

Commerce  has  been  initiated,  and  some  have 
been  taught  to  devote  themselves  to  the  work  of 
managing  the  exchanges  which  the  dawning  civ- 
ilization demands.  Some  are  already  able  to  for- 
ward their  bills  of  exchange,  and  to  send  their 
own  orders  for  goods  to  Boston,  or  to  some  other 


Lindley — Williams. 


201 


port.  And  so  on,  with  the  whole  organization  of 
civilized  life,  these  missionaries  have  given  them- 
selves to  all  varieties  of  secular  labors  with  a dil- 
igence, zeal,  ability,  and  success  worthy  of  all 
admiration.  Under  their  guidance,  a civilized, 
Christianized  society  is  springing  up,  with  all  the 
blessings  of  the  Christian  home,  right  along  the 
edge  of  the  most  infernal  heathenism ; on  the  same 
plains,  the  Shekinah  of  the  Gospel  on  one  side,  the 
darkness  of  Egypt  on  the  other.  Whoever  has  lis- 
tened to  the  veteran  Lindley  has  been  filled  with 
admiration  of  both  the  secular  and  spiritual  work 
there  accomplished. 

If  you  have  read  of  Williams,  the  martyr  mis- 
sionary of  Erro manga,  you  have  seen  the  same 
process  of  transition  from  heathenism  to  civiliza- 
tion; from  utter  and  hopeless  indolence  to  indus- 
try; from  a beastly  life  to  a Christian  manhood. 

So  also  with  the  Sandwich  and  the  Fiji  Islands, 
and  wherever  the  Gospel  has  gone  to  the  debased, 
ignorant,  and  degraded,  the  missionary  has  had 
a great  secular  work  to  do.  And  it  has  not  been 
found  practicable  to  dissever  this  from  his  spiritual 
work.  The  farmer,  the  carpenter,  the  blacksmith 
accompanying  him  have  been  a failure.  The  rea- 
son is  plain.  They  were  not  the  teachers  sent 
from  God.  They  were  not  clothed  with  authority 
to  say,  '‘Thus  saith  the  Lord,1’  and  to  bind  and 
loose  in  the  name  of  the  King  of  Heaven.  Noth- 
ing but  authoritative  teaching  will  do  the  heathen 
the  least  good.  These  artisans  were  not  them- 


202 


Among  the  Turks. 


selves  inspired  by  the  recognized  possession  and 
use  of  any  such  authority.  The  church  did  not 
ordain  them  to  preach  the  Gospel,  and  therefore 
they  could  not  teach  the  heathen  to  make  or  drive 
a nail. 

Reliance  was  placed  upon  the  advantages  ac- 
cruing, upon  self-interest,  upon  the  desire  for  a 
civilized  life.  But  selfishness  ran  in  strong  cur- 
rents the  contrary  way.  Some  of  the  artisans  were 
discouraged  and  went  home;  some  fell  into  hea- 
thenism, and  were  sent  home;  and  some  few  were 
ordained  to  the  ministry  of  the  Gospel;  and,  after 
that,  they  could  make  the  lazy  scamps  work ! 

If  we  consider  the  condition  of  a mind  stupefied 
by  heathenism,  just  awakened  and  brought  to  the 
knowledge  of  God,  its  dependence  upon  its  recog- 
nized religious  teacher  is  perfectly  natural.  It  is, 
in  some  respects,  in  childhood.  Kind,  unselfish, 
paternal  authority  meets  its  condition  and  wants. 
This  authority  must  be  used  for  the  development 
of  power.  Just  as  we  train  up  children  to  become 
independent  men  and  women,  and  are  anxious  to 
clothe  them  with  all  capacities  and  powers  neces- 
sary to  their  well-being,  so  must  we  do  with  igno- 
rant, uncivilized,  or  half-civilized  converts.  We 
must  guide  and  help  them  in  all  things  pertaining 
to  a decent,  civilized  life,  until  they  can  go  alone ; 
and  then,  let  them  go  alone.  The  danger  is,  we 
shall  trust  them  too  late,  rather  than  too  soon. 

Nor  is  there  much  danger  in  thus  introducing 
civilization,  when  it  is  accompanied  by  the  or- 


Self-sacrificing  Work. 


203 


ganization  of  the. converts  into  a Christian  churchy 
and  the  work  of  bearing  testimony  to  the  truth 
properly  committed  to  it.  Benevolent , self-sacrific- 
ing Christian  work  is  the  great  and  only  remedy 
for  the  many  evils  that  so  often  result  from  a 
change  to  a higher  state  and  condition  of  living. 

Our  Saviour  said,  “Give  alms  of  such  things  as 
ye  have,  and  behold,  all  things  are  clean  unto  you.’ 
This  Christian  alms-giving  has  saved  the  sudden 
civilization  of  the  heathen  as  nothing  else  could. 
Commerce  and  the  arts  have  no  corrupting  influ- 
ence, when  introduced  to  help  forward  a Christian 
life,  and  Christian  work.  Deeply  and  fearfully  cor- 
rupting under  some  circumstances,  they  are  pure 
and  elevating  under  others. 

And  this  is  what  our  Saviour  meant,  in  that 
bold  and  remarkable  declaration  that  alms-giving 
according  to  one’s  ability — “ of  such  things  as  ye 
have  ” — should  purify  all  things.  It  is  a principle 
of  universal  application.  It  is  not  the  possession, 
but  the  use  of  money,  that  determines  its  moral 
effects  for  good  or  evil.  Wealth  is  everywhere  cor- 
rupting if  not  rightly  used;  it  is  everywhere  puri- 
fying and  elevating,  when  consecrated  to  Christ 
and  the  Gospel.  Were  missionaries,  everywhere, 
to  stand  upon  the  spirituality  of  their  work  and 
message,  and  actually  have  nothing  to  do  with 
any  secular  labors  whatever,  the  first  impression 
might  be  much  greater.  But,  would  the  converts, 
left  to  themselves,  work  out  a Christian  civiliza- 
tion? Would  they  rise  up  into  a perfect  manhood 


204 


Among  the  Turks. 


in  Christ  Jesus?  I trow  not.  No  experiment  of 
that  nature  has  ever  succeeded.  Education,  and 
the  common  industries  of  civilized  life,  must  ac- 
company, but  not  precede  the  Gospel,  in  order  to 
have  a church  with  the  three  grand  character- 
istics,— “ self-governing,”  “ self-supporting,”  “ self- 
developing.” 

Some  suppose  that  I have  gone  into  secular  and 
especially  mechanical  industries,  in  the  evangel- 
izing work,  from  a natural  tendency  that  way. 
Nothing  could  be  further  from  the  truth.  What 
I have  done  has  been  from  the  imperious  force  of 
circumstances ; and  naturally  I am  no  mechanic, 
and  no  business  man.  Every  boy  brought  up  on 
a farm  till  he  is  sixteen,  as  I was,  gets  a certain 
use  of  tools.  With  a brother  two  years  older  than 
myself,  and  no  father  to  take  the  heavy  work,  we 
tried  to  be  men  while  we  were  yet  mere  boys. 
We  essayed  to  make  ox-yokes,  wood-sleds,  bob- 
sleds (the  name  and  thing  are  now  unknown), 
ox-bows,  cart-bodies,  etc.  My  brother  had  mar- 
vellous skill  and  taste.  I was  clumsy  and  blun- 
dering, but  with  considerable  perseverance.  There 
was'  nothing  else.  Two  years  in  the  silversmith 
and  jewelry  shop  of  my  brother-in-law,  let  me  into 
some  of  the  mysteries  of  the  metallic  world;  and 
I had  nothing  more  to  do  with  wood,  if  I could 
avoid  it. 

I was  glad  to  abandon  the  shop  when  I com- 
menced my  studies.  A sheer  accident,  while  a 
member  of  Bowdoin  College,  led  to  some  other 


A Screw  Lost. 


205 


things  of  more  importance ; and  on  their  account, 
is  worth  narrating. 

As  I was  passing  along  in  front  of  “Maine  Hall/' 
a gang  of  students,  who  had  been  out  surveying, 
were  just  presenting  to  Prof.  Smyth  his  theodolite, 
with  a screw  lost.  It  was  the  binding  screw,  used 
in  clamping  the  disks  in  taking  horizontal  angles. 
Professor  Smyth  never  disguised  a feeling,  any 
more  than  a principle.  He  had  been  accused 
of  saying,  on  receiving  the  beautiful  instrument 
from  England,  that  it  was  “handsomer  than  any 
lady  in  Brunswick!”  He  was  just  saying  to  the 
luckless  students,  “The  beauty  of  this  instrument 
is  ruined!  What  sort  of  a screw  will  Jackson 
make!”  I stopped,  and  said  to  him,  ‘*1  think  I 
can  make  a better  screw  than  Jackson.”  “ I don’t 
doubt  that  you  can,  if  you  can  make  any,”  he  said; 
and  to  my  surprise,  gave  up  the  precious  instru- 
ment to  my  care.  I found  excellent  brass  and  all 
needed  tools  at  Mr.  Cary’s  (the  watch-maker  of 
Brunswick);  and  made  a screw  that  in  general 
was  like  the  one  lost.  Having  the  use  of  the 
lathe  well  learned,  and  finding  a screw  plate  to 
fit,  there  was  not  the  slightest  difficulty.  Could 
I produce  a polish  that  would  equal  the  English, 
and  surpass  Brunswick  beauty  ? With  a piece  of 
a razor  hone,  letting  water  drip  on,  I ground  the 
surface  to  a dead  evenness,  leaving  not  a trace  of 
the  turning  tool.  By  taking  sulphate  of  iron,  and 
subjecting  it  to  red  heat  in  a closed  crucible,  until 
the  sulphuric  acid  was  expelled,  and  then  “levi- 


206 


Among  the  Turks. 


gating  ” it,  an  excellent  polishing  powder  was  ob- 
tained, and  a satisfactory  polish  produced.  The 
Professor  expressed  his  gratification  as  frankly  as 
he  had  expressed  his  disgust.  It  was  a worthless 
incident,  but  life  is  made  up  of  such.  We  know 
what  we  do  to-day,  but  we  know  nothing  of  its 
bearing  upon  the  future.  This  affair,  trifling  as  it 
was,  led  to  that  kind  of  friendship  which  a college 
youth  so  highly  values,  which  indeed  both  value. 
The  youth,  with  love  and  reverence,  thinks,  how 
shall  I rise  to  any  distant  approach  to  him — and 
the  man,  with  yearning  heart,  thinks,  u What  shall 
the  harvest  be”  in  this  young  soul?  No  shadow 
ever  passed  over  that  friendship ; and  it  ripens  still. 

When  Prof.  Smyth  lectured  to  our  class  on  the 
steam  engine,  few  of  us  had  ever  seen  one.  Few 
of  us  had  any  clear  idea  of  its  essential  parts,  mode 
of  working,  and  power.  I had  myself  seen  the 
engine  of  the  steamer  Chancellor  Livingston  for  a 
few  minutes  only,  as  she  was  about  to  leave  the 
wharf  in  Portland.  A man  told  me  which  was 
the  cylinder,  and  which  the  piston,  and  then  said, 
“you  had  better  jump  ashore,  if  you  don’t  mean  to 
go  to  Boston ! ” I was  not  very  much  enlightened, 
but  then  I had  seen  a steam  engine! 

After  the  lecture,  I said  to  Prof.  Smyth,  “It 
seems  to  me  I could  make  a working  model  that 
would  illustrate  the  thing  to  the  class;  and  if  the 
college  would  buy  it,  in  case  of  success,  I would 
spend  the  winter  vacation  upon  it,  instead  of  teach- 
ing a school.”  “I  believe  you  can  make  any  thing 


Lardner  on  Steam  Engine. 


207 


yon  undertake,  Hamlin,  and  I have  no  doubt  the 
college  will  buy  it.”  I was  in  for  it,  knowing  noth- 
ing of  what  I had  undertaken;  but  Prof.  Smyth’s 
confidence  was  an  inspiration  to  me;  and  at  all 
events,  there  could  be  no  backing  out.  I said  to 
him,  “There  will  be  some  expense  for  material, 
and  I have  not  a dollar  to  meet  it.”  “How  much 
will  it  be?”  “I’m  sure  I don’t  know.  Ten  dol- 
lars, perhaps.”  “You  may  draw  upon  me  for  that,” 
he  replied ; and  so,  within  five  minutes  of  the  first 
inception  of  the  idea,  the  bargain  was  sealed.  In 
certain  things,  ignorance  accomplishes  more  than 
knowledge.  Had  I known  the  difficulties  before 
me,  I would  have  chosen  school-keeping ! 

I obtained  Lardner  on  the  steam  engine,  and 
began  to  read  up  on  the  subject.  I was  alarmed 
at  having  undertaken  to  do  it  in  two  months. 
When  reviews  commenced,  I obtained  two  weeks’ 
grace,  as  I could  prepare  my  reviews  in  the  even- 
ings ; and  away  I went  to  Portland. 

I found  a place  to  work  in  Mr.  Edward  Grueby’s 
clock-factory;  a bench,  a small  forge,  and  a good 
foot-lathe  being  the  chief  privileges.  Ten  dollars’ 
rent  went  at  a slap , and  I knew  the  learned  Pro- 
fessor’s scant  salary  must  not  be  drawn  upon  for 
more.  I had  made  my  plan.  A cylinder  giving 
ten-inch  stroke,  with  two-inch  diameter  of  piston- 
head.  I turned  out  a model  for  the  cylinder.  The 
first  casting  did  not  suit  me,  on  trial,  and  I had  to 
pay  for  recasting.  Eight  dollars  more  went;  and 
that  was  only  the  beginning  of  troubles;  for  it 


208 


Among  the  Turks. 


was  to  be  a low  pressure  or  condensing  engine, 
and  there  would  be  many  more  castings,  and  more 
models  to  be  made.  The  boring  out  of  the  cylin- 
der was  the  chief  difficulty.  I contrived  a way 
of  doing  it,  and  General  Neal  Dow,  then  full  of 
the  enthusiasm  of  youth,  which  he  has  also  carried 
into  age,  helped  me  in  this  operation.  Mr.  Spar- 
row was  putting  up  a little  second-hand  high  pres- 
sure engine,  which  he  had  bought  in  New  York, 
and  he  had  a lathe  which  we  used  for  the  boring. 

The  bore  was  a thing  to  laugh  at,  but  by  patient 
use  of  a fine,  half-round  file,  and  emery  and  oil,  I 
obtained  a uniform  and  beautiful  surface.  I had 
then  never  seen  emery  glued  to  a surface  of  wheel 
or  stick  for  polishing,  and  had  not  wit  enough  to 
invent  it.  I soon  found  I must  work  evenings,  or 
the  ten  weeks  would  not  suffice.  Mr.  Grueby  very 
kindly  allowed  me  the  use  of  the  shop,  often  work- 
ing till  nine  himself.  Each  week  I advanced  an 
hour  until  ten,  eleven,  twelve,  and  sometimes  one 
o’clock,  if  I could  keep  awake.  Ten  weeks  passed, 
and  the  work  was  not  done.  Prof  Smyth  came  up 
from  Brunswick  to  look  after  it.  He  said,  “ Go  on, 
success  is  sure,”  and  he  obtained  two  weeks  more 
for  me,  in  which  I finished  it.  I was  seventy -two 
dollars  in  debt! ! Lyceums  then  paid  ten  dollars 
per  lecture.  I gave  two  in  Portland,  and  engaged 
one  in  Saco.  Mr.  Nichols,  of  the  machine-shop, 
said,  “Let  us  have  a ticket  lecture  here,  and  my 
men  alone  will  give  you  more  than  ten  dollars. 
You  can  just  as  well  go  away  with  twenty-five  or 


Lyceum  Lectures  of  1832.  209 

thirty  dollars.”  The  change  was  made,  and  golden 
dreams  haunted  me.  The  evening  came  with  a 
fearful  snow-storm.  I have  friends  in  Saco  (Dr. 
Goodell  for  one)  who  still  remember  that  evening, 
and  the  lecture.  Some  twenty-five  or  thirty  men 
came;  but  with  pay  of  hall  and  travelling  ex- 
penses I was  one  dollar  and  fifty  cents  out  of 
pocket.  Prof.  Smyth,  who  thought  in  mathemat- 
ics, told  me  I could  now  form  a clear  conception 
of  a minus  quantity  ! In  Hallowell  and  Augusta,  I 
had  better  fortune.  Brunswick  gave  me  ten  dol- 
lars at  the  Lyceum,  and  thirty-two  dollars  at  a 
ticket  lecture!  My  debts  were  paid  and  the  col- 
lege gave  me  one  hundred  and  seventy-five  dollars 
for  the  engine,  to  use  as  a model  in  lectures.  It  is 
now  placed  in  the  Cleaveland  Cabinet.  The  skilled 
mechanic  would  smile  at  it,  and  would  need  to  re- 
member that  it  is  the  first  steam  engine  ever  made 
in  the  state  of  Maine,  and  that  it  was  made  by  a 
student,  not  by  a mechanic;  and  by  one  who  had 
never  seen  a steam  engine  except  as  mentioned 
above.  If  it  had  led  to  nothing  farther,  this  his- 
tory would  not  have  been  worth  giving. 

The  knowledge  of  the  philosophy  and  use  of 
steam,  which  I thus  acquired,  has  often  been  a 
pleasant  thing  to  have.  I once  visited  a steam 
saw-mill,  and  noticed  what  I thought  a mistaken 
mode  of  saving  heat  from  the  waste  steam.  Know- 
ing the  man  to  be  a very  profane  and  scornful  fel- 
low, I said  nothing;  but  afterwards  meeting  him 
on  a steamboat,  I called  his  attention  to  that  point, 
14 


210 


Among  the  Turks. 


and  we  had  a long  and  pleasant  discussion.  He 
said  I was  probably  right,  and  he  should  apply 
the  remedy  immediately.  When  he  left,  he  shook 
hands  with  me,  and  said  in  all  honesty  and  sim- 
plicity, “ I don’t  often  talk  with  men  of  your  cloth, 
but  when  I meet  one  who  knows  as  much  about 
steam  as  you  do  I’ll  be  damned  if  I don’t  respect 
him!’’ 

Thirty-nine  years  ago,  when  I first  went  to  Con- 
stantinople there  was  but  one  English  store  where 
good  English  articles  could  be  obtained.  It  was  a 
store  for  every  thing,  and  the  missionaries  went 
there  occasionally  for  supplies.  It  was  the  ren- 
dezvous for  English  engineers  from  steamers  and 
government  works,  when  off  duty;  and  no  mis- 
sionary could  happen  in,  when  they  were  there, 
without  hearing  a great  deal  of  profane  and  insult- 
ing slang,  spoken  to  each  other,  but  really  in- 
tended for  him.  I resolved  to  have  a discussion 
with  them,  some  day,  upon  steam ; and  fixed  upon 
certain  points  about  superheated  steam,  then  at- 
tracting attention,  and  about  the  philosophy  of 
high  steam  used  expansively.  It  was  not  long 
before  I found  the  desired  opportunity.  A good 
number  was  present  when  I went  in.  While  I 
was  making  my  purchases,  they  were  talking  with 
each  other  about  sanctification , the  conversion  of  the 
heathen , etc.  When  I had  finished  my  business  in 
the  store,  I turned  to  the  chief  one  among  them, 
and  asked  him  if  I might  propose  to  him  and  his 
friends  some  questions  about  steam  and  steam  en- 


English  Engineers. 


211 


gines.  “Oh  yes,  yes;  certainly,  certainly.”  They 
all  looked  quite  ready  to  laugh,  and  answered  some 
questions  very  incautiously,  until  they  began  to 
suspect  that  they  had  fallen  into  a trap.  They 
were  compelled  to  admit  their  mistakes,  and  they 
never  invited  any  mote  catechetical  exercises  on 
steam ; but  treated  us  all  with  invariable  respect. 
With  two  of  them  I formed  a pleasant  acquaint 
ance.  Thus  I often  felt  that  the  time  I had  given 
to  steam  was  worth  something,  besides  the  one 
hundred  and  seventy-five  dollars  which  was,  at 
first,  its  sole  measure. 


CHAPTER  XIY. 


INDUSTRIES  AND  INTERDICTS. 

During  the  years  of  trial  from  1839  to  1849,  the 
evangelical  Armenians  had  suffered  much,  and  in 
many  ways.  The  anathema  had  done  its  work, 
but  could  not  obliterate  them.  The  firman  of  or- 
ganization and  equal  rights  had  been  obtained, 
but  with  the  numerous  and  combined  opposition 
of  Greeks,  Armenians,  and  Catholics,  the  firman 
was  often  powerless.  The  persecuted  could  not 
establish  successful  trade  among  such  numerous 
enemies.  They  could  not  get  into  remunerative 
employments.  Many  were  living  in  enforced  idle- 
ness, and  were,  of  course,  being  demoralized  by  it ; 
for  “Satan  finds  some  mischief  still,  for  idle  hands 
to  do.’’  He  is  a great  worker  himself! 

The  students  in  the  seminary  felt  this  condi 
tion  of  the  community.  Many  of  them  could  not 
provide  for  themselves  decent  clothing,  and  their 
friends  could  do  nothing  to  aid  them.  Some  who 
had  not  joined  the  anathematized  body  at  all,  were 
cut  off  from  aid  by  the  mere  fact  of  their  being 
in  this  “heretical”  establishment.  Gratuitous  aid 
was  becoming  a failure  and  a disease. 

To  remedy  this  state  of  things,  and  to  provide 


Students’  Workshop. 


213 


for  pressing  wants,  I applied  to  my  friend,  Mr. 
Hague,  the  accomplished  engineer  of  the  Imperial 
Works  at  Zeitun  Bornou.  He  and  his  workmen 
furnished  forty  pounds  sterling  for  fitting  up  a 
workshop,  among  the  columns  on  which  the  front 
part  of  the  seminary  stood.  No  money  of  the 
American  Board  was  invested  in  it.  It  was  a 
workshop  for  sheet-iron  stoves  and  stove-pipe,  then 
coming  largely  into  use.  We  learned  the  business 
as  we  went  along.  Three  hours  every  day  were 
given  to  the  shop,  and  the  boys  took  hold  of  it  with 
enthusiasm  and  success.  One  result  was,  that  bare 
teet  and  rags  disappeared ; another,  habits  of  study 
improved ; and  another,  the  work  furnished  outside 
employment  for  those  who  went  round  setting  up 
stoves.  This  was  not  so  simple  a matter,  where 
there  were  no  chimneys  to  the  houses,  and  the 
stove-pipe  must  pass  through  the  window,  and 
run  up  outside  far  enough  to  produce  a draught. 

Some  of  the  students  attempted  other  industries, 
as  silvering  and  gilding,  and  developed  not  a lit- 
tle chemical  knowledge  and  tact  in  various  ways. 
I constructed  three  small  assaying  furnaces,  and 
something  was  done  in  the  assaying  of  ores,  by 
fluxes,  as  well  as  by  chemical  solution. 

This  scheme  of  doing  things  encountered  great 
opposition.  It  would  secularize  the  whole  work, 
and  turn  young  men  from  the  ministry  of  the  Gos- 
pel to  worldly  pursuits. 

My  own  view  was,  that  minds  bom  into  society 
destitute  of  all  spirituality,  would  not  be  greatly 


214 


Among  the  Turks. 


corrupted  by  being  taught  to  work  instead  of  beg, 
and  especially  in  a country  where  work  is  so  unpop- 
ular as  in  the  East. 

Another  thought  had  much  weight  with  me. 
Ability  to  engage  in  some  secular  pursuit,  the  con- 
scious power  to  live  by  one’s  own  exertions,  is  a 
necessary  safeguard,  to  the  purity  of  the  native 
ministry.  He  who  enters  the  ministry  because 
there  is  nothing  else  for  him  to  do,  will  hardly  be 
a very  spiritually  minded  worker. 

The  students  of  that  seminary  did  not  all  en- 
ter the  ministry.  Those  who  did,  are  noble  men. 
They  and  their  pupils  can  hardly  be  equalled  in  the 
ranks  of  the  native  ministry.  Some  of  the  very 
best  workmen  in  the  shop  have  become  “workmen 
that  need  not  to  be  ashamed  in  rightly  dividing 
the  word  of  truth.”  Were  they  not  still  living  I 
should  like  to  delineate  some  of  them,  whom  I hold 
in  love  and  honor.  Of  Zenope,  the  teacher  of  the 
liigh-school  in  Aintab,  I may  speak,  for  he  has 
passed  away. 

In  addition  to  mechanical  skill,  he  seemed  to 
have  a true  genius  in  chemistry,  and  I thought 
Providence  meant  him  for  a manufacturing  chem- 
ist. The  Jesuits,  from  their  great  pharmacy  in 
Galata,  were  then  the  chief  purveyors  to  the  phar- 
macies of  all  that  part  of  the  empire  which,  com- 
mercially, centres  at  Constantinople. 

The  Hon.  Austin  H.  Layard,  then  in  England, 
and  always  a warm  friend  to  our  educational  estab- 
lishments in  Turkey,  obtained  for  him  a place  with 


A Splendid  Position. 


215 


a distinguished  manufacturing  chemist  and  friend 
of  missions,  offering  him  every  facility  for  master- 
ing his  profession,  and  promising  him  all  needed 
aid  to  establish  himself  in  Constantinople,  should 
he  prove  himself  a faithful  and  competent  man. 
It  seemed  to  open  a great  future  to  him,  that  would 
make  him  an  honor  and  a blessing  to  the  poor 
struggling  community,  which  was  fighting  its  al- 
most hopeless  way  through  the  long  lines  of  the 
enemy. 

I had  not  intimated  to  him  what  I was  doing, 
until  the  result  was  secured.  When  I told  him,  he 
seemed  deeply  moved,  even  shed  tears,  but  said, 
firmly,  that  he  had  covenanted  with  God  to  be  a 
teacher  to  his  poor  ignorant  countrymen.  I placed 
the  question  fully  and  fairly  before  him,  and  ad- 
vised him  to  reflect  upon  it,  and  seek  for  light 
from  the  Father  of  lights.  He  remained  immov- 
able, though  deeply  tried ; and  went  to  Aintab  on 
a salary  of  twelve  dollars  a month,  and  to  find 
himself.  His  memory  is  fragrant  in  all  that  re- 
gion, to  this  day.  I have  never  known  a purer, 
nobler,  instance  of  entire  abnegation  of  self. 

Some  of  those  students  have  made  their  mark 
in  business  life,  and  some  in  the  medical  profes- 
sion. One  is  the  civil  head  (vekil)  of  the  Prot- 
estant community  of  Turkey,  and  dared,  in  the 
Turkish  parliament,  to  speak  for  peace,  against  the 
tumultuous  outcry  for  war.  One,  a Christian  mer- 
chant, who  commenced  his  career  in  the  stove  busi- 
ness, and  whom,  in  connection  with  Messrs.  Cush- 


216 


Among  the  Turks. 


ing  and  Mack,  of  Lowell,  I started  on  that  career, 
has  for  many  years  contributed  an  average  of 
$3,000  a year  to  various  departments  of  Christian 
benevolence.  Many  of  our  Christian  merchants  in 
America,  of  larger  means,  the  offspring  of  our  old- 
est Christian  civilization,  do  not  exceed  this. 

What  I claim  to  show  by  these  facts  is,  that  the 
secular  occupations  demanded  by  the  most  urgent 
wants  of  life,  do  not  of  necessity  depress  the  stand- 
ard of  Christian  living. 

Now  that  I have  passed  off  from  the  stage,  I 
rejoice  in  their  noble,  useful  lives;  and,  dead,  live 
in  them. 

But  there  was,  outside  of  the  seminary,  an  un- 
certain number  of  the  evangelical  community  out 
of  employment,  some  of  them  capable  men,  and 
some  of  that  unlucky  class  found  everywhere,  the 
wide  world  over.  Providence  is  always  against 
them,  thwarting  their  best  laid  plans,  overthrow- 
ing them  at  the  very  point  of  distinguished  suc- 
cess. I have  heard  such  affirm  that  they  suffered 
not  only  for  their  own  sins,  but  for  the  sins  of 
their  ancestors.  “Who  did  sin,  this  man  or  his 
parents  ? ” 

I endeavored  to  give  them  work  such  as  I could 
protect.  One  I taught  to  manufacture  camphene, 
by  which  he  supported  his  family  a year  or  more, 
until  he  found  better  employment. 

Another  was  a good  oriental  cutler,  supporting 
himself,  mother,  and  two  sisters,  in  comfort,  fie 
was  driven  from  his  shop ; he  was  compelled  to  sell 


A Hypochondriac. 


217 


his  tools  for  bread;  he  would  not  receive  charity; 
and,  finally,  he  became  a hypochondriac.  He  be- 
lieved himself  stone  and  would  stand  for  hours 
without  winking.  Seeing  him  by  chance  in  this 
state,  and  learning  the  facts,  I ottered  him  a day’s 
pay  in  advance,  to  come  to  Bebek  to  work  for  me. 
It  was  amusing  to  see  with  what  difficulty  he 
opened  his  hand  to  receive  the  money,  as  it  slowly 
changed  from  stone  to  life!  He  came;  and,  al- 
though very  silent  and  melancholy,  I found  him 
a good  blacksmith.  He  worked  for  a while  in  set- 
ting up  stoves,  after  he  had  finished  my  work; 
and  became  cheerful  and  happy. 

After  that  work  had  come  to  an  end,  and  its 
gains  were  consumed,  he  fell  back  into  his  former 
state.  I must  do  something  to  rescue  him  and 
others  from  misery.  I had  just  received  a right 
smart  American  rat-trap. 

With  no  little  difficulty,  I induced  him  and  one 
of  his  confreres , Hohannes,  to  undertake  the  man- 
ufacture of  traps  on  that  model.  We  made  one 
together,  and,  finally,  they  tried  it  in  the  way  I 
proposed.  I hired  a place  for  them  in  Galata ; the 
division  of  labor  was  well  applied,  Jewish  boys 
sold  the  traps,  and  some  half-dozen  persons  found 
full  employment.  The  hypochondriac  was  thor- 
oughly cured,  and  made  a happy  and  useful  man, 
by  rat-traps.  But  this  only  touched  the  edge  of 
the  difficulty,  and  showed  a possibility  of  reach- 
ing it. 

One  evening,  as  I was  going  home  from  the  city 


218 


Among  the  Turks. 


and  was  conversing  with  Mr.  Charles  Ede,  onr 
English  banker  and  friend,  I remarked  that  there 
was  one  way  to  solve  the  whole  problem,  but 
rendered  impossible  for  want  of  capital.  “What 
way  is  that  ? ” A steam  flouring-mill  and  bakery. 
“That  is  not  the  difficulty,”  he  replied.  “The  Mil- 
lers’ and  Bakers’  Guild  is  the  closest  in  the  capital; 
a thousand  pounds  would  not  buy  your  way  into 
it,  and  you  would  have  ten  thousand  millers  and 
bakers  against  you.”  But  I can  claim  it  as  a 
right,  direct  from  the  Sublime  Porte,  I replied. 
Mehmet  II.,  when  he  took  Constantinople,  gave 
every  foreign  nationality  that  should  locate  at  his 
capital  the  right  to  its  own  mill  and  bakery. 
Americans  have  never  claimed  it,  and  I can  there- 
fore claim  it.  “If  that  is  so,”  said  he,  “ I will 
furnish  you  all  the  capital  you  want,  you  securing 
me  on  the  buildings  and  machinery.  I would  like 
nothing  better  than  to  have  you  fail,  and  pass  it 
over  to  me,  so  far  as  the  investment  is  concerned.” 

The  missionary  station  doubted  the  feasibility  of 
the  thing.  I knew  nothing  about  a mill  or  bakery. 
It  would  secularize  the  missionary  work.  It  would 
injure  the  missionary  character.  The  Board  would 
disapprove,  and  it  would  all  end  in  disaster.  But 
there  were  some  who  took  a different  view,  espe- 
cially Dr.  Schauffler  and  Mr.  Benjamin.  The  alter- 
native to  finding  employment  is  a pauper  Christi- 
anity, and  a diseased,  unnatural  state  of  feeling. 
We,  the  missionaries,  have  protection,  safety,  and 
all  the  comforts  of  life.  They  are  persecuted  by 


Hon.  G.  P.  Marsh. 


219 


their  own  people.  Some  of  them  have  been  re- 
duced from  affluence  to  poverty,  to  beggary  even; 
and  their  present  life  will  never  show  to  the  world 
the  Gospel  in  its  true  light.  Until  they  can  live 
by  their  own  labor,  and  not  by  charity,  their  faith 
will  not  commend  itself  to  others.  To  help  them 
out  of  this  condition  is  as  truly  a Christian  work 
as  healing  the  sick  or  restoring  sight  to  the  blind. 
Instead  of  blotting  or  blearing  the  missionary  char- 
acter, it  will  vindicate  it. 

As  for  myself,  I was  ready  to  incur  the  respon- 
sibility, and  abide  the  judgment  of  the  future. 

The  station  so  far  yielded,  as  to  pass  a vote,  not 
to  be  recorded,  that  they  would  not  object  to  my 
acting  upon  my  personal  responsibility.  Hon.  Geo. 
P.  Marsh  was  then  our  Minister  Resident.  He  en- 
tered heartily  into  the  plan;  and,  notwithstanding 
the  opposition  of  the  guild,  he  claimed  and  ob- 
tained the  firman,  under  the  Capitulation  Act  of 
1453.  There  was  some  curious  experience  con- 
nected with  the  firman,  which  so  well  illustrates 
“the  way  things  go”  in  Constantinople,  and  in  the 
East  generally,  that  I will  narrate  it.  The  govern- 
ment readily  promised  the  firman ; and,  had  no  op- 
position occurred,  would  have  given  it.  But  one 
of  the  great  pashas  was  a very  extensive  owner  of 
mills  and  bakeries.  The  mills  were  all  horse-mills 
then,  and  he  evidently  feared  that  the  small  steam- 
mill  proposed  would  grow.  He  knew  what  usually 
comes  of  giving  foreigners  an  entering  wedge 
He  had  the  immense  guild,  also,  whose  inter 


220 


Among  the  Turks. 


ests  were  one  with  his.  The  promise  of  the  fir- 
man was  not  performed.  No  government  on  earth 
was  ever  so  skilful  in  putting  off  a thing,  as  the 
Turkish. 

At  length,  I began  to  build,  on  the  faith  of  the 
promise.  We  had  not  proceeded  far,  before  engi- 
neers from  the  Porte  came  to  examine  and  take  a 
plan  of  our  works.  I knew  that  foretold  an  inter- 
dict, and  counselled  all  to  shut  the  gate,  if  they 
saw  an  officer  approaching.  By  treaty  right,  no 
one  could  thus  enter  without  an  officer  accompany- 
ing him  from  our  embassy;  and  I was  sure  they 
would  not  even  apply  for  one,  but  hope  to  carry 
the  point  irregularly,  and  to  arrest  and  imprison 
all  the  men  found  working. 

One  day,  at  noon  recess,  the  officer  came,  and 
Demetri,  whom  he  wished  first  of  all  to  arrest,  was 
standing  in  the  street,  eating  bread  and  olives. 
“Where  is  Demetri  Calfa?”  said  he  to  Demetri 
himself.  “I  just  saw  him  at  the  wine-shop,’7  was 
the  cool  reply.  “Turn  round  the  corner  to  your 
right,  at  the  foot  of  the  street.” 

The  officer  soon  returned;  the  workmen  were 
all  in  the  attic,  the  students  and  I were  below. 
“ Who  is  the  master-workman  here ? ” “I  am, 
sir.”  “I  want  the  rayali  master.”  “There  is  no 
such  man  here.”  “ I arrest  you  all,  young  men, 
and  make  ‘pydos’  interdict.”  “Keep  to  work, 
boys ! You  are  students,  and  can’t  be  arrested  in 
this  way.”  “But  these  are  workmen.”  “No,  sir; 
they  are  all  my  students  ! ” An  unwary  workman 


Confusion  of  the  Officer. 


221 


m the  attic  had,  in  the  meantime,  thrust  out  his 
head;  and  the  officer  saw  him.  i4Ho!  you  skulker, 
you  are  a workman ! Come  down  here,  you  will  go 
with  me!”  “I  am  one  of  Mr.  Hamlin’s  scholars!” 
was  the  cool  reply.  “You  a scholar!  Let  me  hear 
you  read ! ” The  man,  who  was  a good  carpenter 
and  a great  wag,  and  belonged  to  no  particular 
faith,  turned  round,  found  a New  Testament  in 
Armeno-Turkish,  and  began  to  read  appropriate 
passages.  The  officer  was  confounded.  I then 
put  my  hand  upon  his  shoulder,  told  him  he  was 
violating  treaty  rights,  that  he  could  reign  on 
the  other  side  of  the  wall,  but  I,  within,  until  he 
should  come  in  a legal  manner;  and  so  I led  him 
out,  and  shut  the  gate.  He  sat  down  upon  a stone, 
and  began  to  soliloquize.  “ Such  an  interdict  never 
saw  I!  The  master- workman  is  a foreign  hodja; 
the  workmen  are  all  his  students ! I am  breaking 
the  treaty!  My  soul!  what  reply  shall  I carry 
back  ? ” I went  out  and  comforted  him,  and  told 
him  to  say,  that  if  the  Porte  should  violate  the 
treaty  again  I should  accuse  it  to  the  embassy  and 
the  American  government.  And,  as  the  right  was 
included  in  the  “ Capitulations,”  I should  inform 
other  embassies  of  the  act.  It  can  enter  this  es- 
tablishment again  only  through  our  embassy. 

The  Turkish  government  had  placed  itself  in  a 
false  position.  It  must  now  apply  to  the  embassy 
and  ignore  its  oft-repeated  promise;  or  it  must 
give  the  firman.  It  wisely  chose  the  latter;  and 
the  interdict  became  the  amusement  of  the  village, 


222 


Among  the  Turks. 


and  the  chagrin  of  the  pasha  and  bakers  who  had 
instigated  it. 

A small  steam  engine  came  from  England,  and 
it  required  more  than  all  my  knowledge  of  steam 
to  set  it  up.  The  steam-pipe,  by  some  unpardon- 
able error,  was  six  inches  too  short.  I found 
some  sufficiently  adhesive  sand  on  the  hills,  made 
a mould,  and  using  my  largest  assay  furnace,  I 
essayed  to  cast  it.  The  sand  was  too  damp,  the 
iron  too  hot,  the  gas-escapes  too  small — the  result 
— an  astounding  explosion!  The  burning  metal 
went  whizzing  everywhere,  setting  the  place  on 
fire,  and  making  things  lively  generally.  The  fire 
was  soon  extinguished;  nobody  was  hurt,  and  the 
next  trial  was  a perfect  success ; illustrating,  what 
I have  before  confessed,  a capacity  for  blundering 
and  getting  out  of  it.  The  piece  cast  is  still  faith- 
fully performing  its  duty. 

At  length,  the  parts  were  together,  and  the 
steam  was  to  be  let  in.  I had  some  doubts  about 
the  adjustment  of  the  eccentric,  and  I wished  the 
eager  crowd  away.  If  it  should  fail  of  working 
well,  the  report  would  not  stop  short  of  the  Seven 
Towers.  It  was,  however,  all  that  could  be  desired, 
and  it  required  no  after  adjustment.  No  one  knew 
the  inward  exultation  I felt.  It  was  like  the  first 
attempt  at  Bowdoin. 

I had  solicited  the  mill  from  the  American  Board. 
It  consisted  of  simply  one  run  of  French  biihr  mill- 
stones with  all  the  accompaniments,  costing  six 
hundred  dollars.  1 promised  to  repay  principal 


Bread  for  Donkeys. 


223 


and  interest.  The  Board  refused  the  request;  but 
John  Tappan,  Esq.,  one  of  the  Prudential  Com- 
mittee, sent  the  articles  required  ; and,  though 
some  smiled  at  his  confidence,  he  lost  nothing 
by  it;  and  he  afterwards  expressed  his  high  grat- 
ification in  having  thus  saved  me  from  disappoint- 
ment and  delay.  The  reasons  of  the  Board  were 
perfectly  satisfactory,  and  I should  not  have  made 
the  request. 

We  employed  a skilful  man  to  manage  the  heat- 
ing of  the  oven  and  the  baking;  otherwise  there 
was  neither  miller  nor  baker  in  the  whole  estab- 
lishment. Our  first  efforts  were  not  entirely  suc- 
cessful. The  bread  came  out  sour,  and  fiat  as  a 
pancake  ! Donkeys  alone  were  able  to  eat  it. 

It  is  almost  always  so,  when  one  first  applies 
mere  book-knowledge  to  actual  work.  Let  him 
expect  a failure,  and  he  will  not  be  disappointed. 
Let  him  determine  to  succeed,  and  he  will  not  be 
disappointed  in  that. 

What  baffled  me  more  than  any  mechanical  work 
I ever  undertook,  was  the  dressing  of  the  biihr  mill- 
stones. No  blacksmith  could  temper  the  picks  so 
that  they  would  hold.  I was  compelled  to  experi- 
ment upon  this  attempering  process,  until  I hit  it 
exactly.  After  that,  there  was  no  trouble  on  that 
score;  but  it  was  a long  time  before  the  stones 
were  properly  dressed. 

Whatever  blunders  we  made — and  they  were 
not  few — and  whatever  losses  we  incurred — which 
can  not  be  avoided  under  such  circumstances,  and 


224 


Among  the  Turks. 


which  seem  necessary  to  all  tentative  progress — 
the  result  of  the  first  year  was  beyond  our  expecta- 
tions. When  I closed  the  accounts,  I had  repaid  to 
Mr.  Ede  one  half  the  capital  invested,  with  inter- 
est ; and  had  given  employment  to  all  whom  I 
proposed  thus  to  aid. 

I had  reduced  the  work  to  such  system,  that 
it  occupied  but  little  of  my  own  time.  I found 
the  men,  for  the  most  part,  intelligent,  active,  and 
faithful.  They  evinced  good  mechanical  ability; 
and  it  may  be  said  that  we  learned  the  business, 
and  triumphed  over  difficulties,  together. 

With  the  same  steam  power  I also  established 
a factory  of  lasts.  But  it  resulted  in  failure,  and 
involved  the  establishment  in  a trifling  loss. 

During  this  first  year,  I received  some  letters 
of  reproof,  of  great  severity.  They  were  written 
by  excellent,  conscientious,  Christian  men,  who 
were  jealous  of  the  honor  of  the  missionary  work. 
They  either  did  not  know  the  facts  of  the  case, 
or  they  had  erroneous  views.  To  one  only  I re- 
plied with  full  explanation,  and  I fear,  with  con- 
siderable severity.  But  he  showed  the  nobility  of 
his  nature  by  enclosing  with  his  reply  five  hun- 
dred dollars  to  aid  the  work. 

A very  slight  matter  had  secured  a large  pat- 
ronage to  the  bakery.  Our  bread  was  made  a 
little  over  weight,  instead  of  following  the  exam- 
ple of  the  bakers,  who  always  make  it  a little  un- 
der weight.  As  often  as  the  examiners  tried  our 
bread,  they  said  “ Mashallah ! ” and  passed  on. 


Protestant  Bread. 


225 


The  people  soon  learned  the  fact ; and  the  amount 
of  time  that  they  would  spend  to  obtain  this  bread 
would  exceed  in  value  fourfold  the  difference  of 
weight  they  would  thus  gain.  The  truth  is,  all 
men  like  to  be  treated  well  in  a bargain,  and  do 
not  so  much  mind  the  amount. 

We  had  introduced  another  improvement.  At- 
tempts had  been  made  to  bring  into  market  yeast 
bread,  but  had  failed.  The  bread  of  the  country 
is  universally  leavened  bread;  and  no  one  but  for- 
eigners knew  any  thing  about  making  bread  with 
hop  yeast. 

Having  first  mastered  the  art  of  making  good 
hop  yeast,  the  bread  we  produced  became  known 
as  “ Protestant  bread,”  and  commanded  a good  sale 
at  an  advanced  price.  In  a short  time  I hoped  to 
pay  off  the  whole  debt,  and  to  hand  the  work  over 
to  the  employes.  It  was  not  so  to  be. 


CHAPTER  XV. 


CRIMEAN  WAR. 

During  the  second  year  of  our  industrial  opera- 
tions, the  Crimean  war  began  to  mutter  its  thun- 
ders. So  much  has  been  written  upon  it  in  a 
partisan  spirit,  that  I shall  pass  it  by.  It  was 
then  never  supposed  that  England  entered  into 
that  contest  for  any  other  purpose  than  to  drive 
Russia  back.  Both  France  and  England  then  con- 
sidered Russia  at  Constantinople  a menace  to  the 
Mediterranean. 

It  is  only  the  distorted  vision  of  party  spirit  that 
can  see  in  that  any  wish  to  support  the  Crescent 
against  the  Cross,  except  as  incident  to  political 
views.  Governments  are  too  selfish  to  either  build 
up  or  pull  down,  except  in  reference  to  their  own 
interests ; and  England  is  no  exception  to  this 
rule.  She  fought  that  war  in  her  own  interests; 
not  in  the  interests  of  Turkey. 

One  can  hardly  claim  more  benevolence  for  Rus- 
sia than  for  England.  She  wants  to  protect  “ the 
Christians  ” * of  the  Turkish  empire. 

* The  word  “ Christian,”  in  Russian  nse,  applies  only  to  mem- 
bers of  the  Greek  church.  She  speaks  of  others  as  Protestants, 


Russia  and  Protestantism.  227 

While  she  would  do  this,  she  would  probably 
exterminate  the  Protestants  and  other  infidels,  so 
far  as  in  her  power.  Mr.  Layard  declared,  in  his 
place  in  Parliament,  that  one  reason  why  Russia 
hastened  the  Crimean  Avar  was  to  arrest  Protestant 
influence.  The  first  auxiliary  Bible  Society  was 
holding  its  first  anniversary  in  a hall  adjoining  the 
very  room  Avhere  M.  De  Boutineff  declared,  “the 
emperor  of  Russia  Avill  never  allow  Protestantism 
to  set  its  foot  in  Turkey ; ” while  the  English  fleet 
Avas  entering  the  harbor,  and  the  place  Avas  shaken 
by  its  heavy  salutes.  A splendid  Christian  officer, 
Hedley  Vicars,  Avas  present  at  the  meeting,  and 
made  an  earnest  appeal  for  the  salvation  of  the 
land  by  Bible  truth  and  grace. 

That  fearful  war  resulted  in  certain  compensa- 
tory changes,  but  they  Avere  not  such  as  either 
party  sought;  and  it  may  turn  out  the  same  with 
the  present  conflict.  • 

The  fluctuating  prices  occasioned  by  the  ap- 
proach of  war,  compelled  the  bakery  to  work  with 
caution ; until  it  became  certain  that  a great  con- 
flict was  to  disturb  the  peace  of  Europe. 

The  English  hospital  was  established  at  Scutari, 
near  the  camp  of  six  or  eight  thousand,  more  or 

Catholics,  Heretics,  and  other  confessions;  but  never  as  Chris- 
tians. When  the  emperor  speaks  of  “Christians  of  all  kinds,” 
he  refers  to  the  different  divisions  of  his  own  church.  The  Rus- 
sian looks  upon  Europe  as  wholly  infidel,  and  Russia  alone  as 
Christian.  This  should  always  be  borne  in  mind  when  reading 
any  thing  Russian. 


228 


Among  the  Turks. 


less,  as  they  landed,  and  after  a few  days’  rest, 
proceeded  to  the  destination. 

Dr.  Mapleton,  Lord  Raglan’s  chief  physician, 
was  sent  by  him  to  inspect  and  organize  the  hos- 
pital arrangements.  Happening  to  see  some  of 
on  * “ Protestant  bread,”  he  sent  a messenger  to 
ask  me  to  call  upon  him.  The  interview  was 
rather  comical,  as  he  “wanted  a baker,  and  not 
a missionary ! ” It  terminated  in  a contract  to 
furnish  the  hospital  with  bread  to  any  amount 
required.  The  commencement  was  one  hundred 
and  fifty  loaves,  of  one  pound  each.  It  continued 
to  increase  as  the  war  advanced.  We  had  to  con- 
struct another  oven,  hire  a third,  and  build  a 
fourth.  The  increase  of  the  work  did  not  very 
much  increase  the  time  demanded  to  oversee  it. 
I had  trained  and  faithful  men.  In  one  thing 
they  failed.  No  one  of  them  could  purchase  flour 
without  being  cheated  in  price,  weight,  or  quality, 
especially  the  latter.  Our  little  mill  could  work 
but  half  the  time,  for  want  of  water,  except  in 
winter ; and  as  the  flour  went  at  the  rate  of  sixty 
to  seventy  barrels  per  day  to  produce  eight  and 
one  half  tons  of  bread,  and  there  must  always  be 
two  weeks’  supply  in  store,  it  was  a matter  of 
prime  importance  to  make  good  purchases.  The 
Greek  flour  merchants  of  Galata  generally  treated 
me  with  fairness  and  perfect  confidence.  One  firm, 
to  whom  I had  frankly  stated  that  I had  no  prop- 
erty whatever  of  my  own,  sold  me  flour  to  the 
value  of  $30,000,  upon  my  simple  word  that  I 


Missionary  Character. 


229 


would  pay  him  by  the  tenth  of  the  next  month. 
When  I carried  him  the  bills  of  exchange,  he 
waved  them,  with  a smile,  to  a gentleman  whom 
I recollected  as  present  at  our  bargain.  After  he 
had  gone,  I asked  Mr.  M.  what  that  meant?  “That 
gentleman,”  he  said,  “told  me  I was  a fool  to  sell 
in  that  way,  and  that  he  would  like  to  see  the 
money  paid ! Now  he  has  seen  it ! ” “ How  did 

you  justify  yourself  to  him?”  I inquired.  “I  told 
him  I knew  the  American  missionaries  by  repu- 
tation, and  I knew  that  no  one  of  them  would  sell 
his  character  for  money.”  It  was  testimony  all 
the  more  pleasing,  as  he  was  no  friend  to  the  evan- 
gelic movement  in  Turkey. 

I am  sorry  to  say  that  there  were  three  efforts 
at  fraud,  but  each  of  them  ignominiously  failed, 
and  subjected  their  authors  to  ridicule.  Failure 
in  deception  does  not  annoy  the  deceiver  so  much 
as  exposure. 

The  Crimean  war  brought  out  the  noblest  and 
the  basest  attributes  of  human  character.  Hedley 
Vicars  among  the  officers,  Eev.  Dr.  Blackwood 
among  the  chaplains,  his  noble  wife,  Lady  Alicia 
Blackwood,  in  all  works  of  benevolence  among  the 
soldiers’  families,  Florence  Nightingale  in  the  hos- 
pitals, are  specimen  characters,  of  whom  there  were 
many,  less  known  to  fame,  who  are  the  glory,  not 
of  England  only,  but  of  our  common  faith  and 
our  common  origin. 

But  while  the  Crimean  war  exalted  my  ideas  of 
humanity,  it  also  debased  them. 


230 


Among  the  Turks. 


When  the  great  hospital  at  Scutari  became 
crowded,  and  the  doctors  and  servants  were  over- 
worked, the  men,  whom  I visited,  told  me  their 
greatest  sufferings  were  in  the  night.  At  ten 
o’clock,  every  light  was  extinguished,  and  no  one 
came  near  them  till  morning.  Often  the  cries  for 
water,  or  the  groans  of  the  dying,  or  the  ravings 
of  the  delirious,  made  night  horrible.  I went  to 
Dr.  Menzies,  the  chief  physician,  and  proposed  to 
come,  with  a dozen  or  fifteen  of  my  most  trusty 
students,  as  night-watchers.  I could  not  under- 
stand the  asperity  with  which  he  rejected  this.  I 
then  wrote  a note  to  Commissary-Gen.  Potgeiter, 
proposing  to  organize  a force  of  volunteer  night- 
watchers  from  among  the  American  and  English 
residents,  and  I pledged  myself  that  we  would 
strictly  adhere  to  all  the  rules  which  Dr.  M.  should 
propose,  and  said  that  my  only  design  was  to  alle- 
viate the  immense  amount  of  human  suffering 
which  seemed  to  be  so  needless.  Gen.  P.  for- 
warded my  note,  with  his  own,  and  received  the 
brief  and  curt  reply,  “We  can  not  admit  any  out- 
side interference.”  So  thousands  of  brave  men 
must  suffer  darkness,  torture,  and  death! 

To  one  going  in  from  the  pure  fresh  air,  the 
smell  of  the  hospital  was  nauseous  in  the  extreme, 
and  indicated  not  only  carelessness,  but  great  in- 
competency. 

My  refusal  to  enter  into  any  relations  with  Dr. 
Menzies  and  a Mr.  Kogers,  with  respect  to  the 
bread,  may  have  produced  this  asperity,  and  it 


Lord  Raglan’s  Despatch. 


231 


certainly  condemned  the  bread.  It  was  shut  up  in 
an  atmosphere  and  heat  which  made  it  ferment. 
It  was  then  condemned  and  thrown  back  upon 
me;  and  other  bread  bought,  at  my  expense,  and 
at  a higher  price.  Counterfeit  bread,  of  the  vilest 
character,  was  introduced  as  mine,  reported  upon, 
and  condemned.  As  soon  as  I found  there  was  a 
combination  that  I could  not  resist,  I went  to 
Commissary-Gen.  Smith,  threw  up  my  contract, 
and  told  him  I should  pay  the  penalty  of  two  hun- 
dred pounds,  under  protest.  Gen.  S.  was  fully 
convinced  of  the  combination,  but  had  no  power 
over  it.  He  forwarded  my  protest  to  Lord  Raglan, 
to  whom  I appealed  the  case.  I also  wrote  to  Dr. 
Mapleton,  and  insisted  that  I be  exonerated  from 
the  penalty  of  non-fulfilment  of  contract.  I said 
nothing  about  the  two  hundred  pounds,  or  more,  of 
loss  on  condemned  bread,  further  than  to  state  the 
fact.  A speedy  reply  came  from  the  commander-in- 
chief, not  only  remitting  the  penalty,  but  requiring 
the  hospital  to  pay  for  all  it  had  condemned ! The 
officer  who  read  to  me  the  despatch,  added,  “ It  is 
the  most  remarkable  despatch  of  its  kind  I ever 
read!  You  have  more  than  you  asked,  and  there 
is  Dr.  M’s  death-knell  in  it,  besides!”  There  is 
no  doubt  but  many  accusations,  far  weightier  than 
my  own,  had  been  forwarded  against  him. 

The  triumphing  of  the  wicked  was  short.  They 
had  a new  contract  at  fifty  per  cent,  advance  in 
price;  but,  at  the  same  time,  there  was  a panic  in 
the  flour  market,  and  flour  rose  fifty  per  cent. ! The 


232 


Among  . the  Turks. 


gains  were  small,  but  they  had  saved  me  from 
ruin.  The  hospital  at  Kulelie  would  not  receive 
their  bread,  and  I continued  to  supply  it  at  their 
price , fifty  per  cent,  in  advance  of  the  old.  And, 
finally,  the  whole  work  reverted  to  me  at  the  ad- 
vanced price,  and  the  ovens,  thanks  to  their  ene- 
mies, went  on  their  way  rejoicing.  I resolved  to 
take  for  my  motto  in  future,  “Fret  not  thyself  be- 
cause of  evil-doers,  because  of  the  man  that  bring- 
eth  wicked  devices  to  pass.” 

Dr.  M.  was  finally  removed  in  disgrace. 

When  Miss  Nightingale  came,  with  her  nurses, 
all  was  changed.  She  had  many  coadjutors;  and 
improvements  followed  one  another  in  rapid  suc- 
cession, till  it  became  a model  hospital.  But 
no  one  thing  in  the  change  was  spoken  of  with 
such  gratitude,  by  the  men,  as  the  night-watching. 
Their  long,  hopeless,  tedious  nights  were  now  en- 
lightened by  wise,  gentle,  and  tender  care.  In 
the  high  attributes  of  Miss  Nightingale’s  character, 
I think  there  was  no  one  that  surpassed  her  sound- 
ness of  judgment,  her  excellent  common  sense. 

In  connection  with  the  Kulelie  hospital,  I had 
another  Crimean  episode , which  was  attended  with 
some  good  results.  The  battle  of  Inkerman  was 
fought  on  the  5th  of  November,  1855.  A week  or 
so  after,  I saw,  lying  at  Kulelie,  on  the  Asiatic 
side,  a huge  English  steamer,  and  recognized  it  as 
the  Himalaya,  the  largest  iron  merchant  steamer 
then  afloat.  I crossed  over  at  once,  and  found  two 
hundred  and  fifty  of  the  wounded  in  the  cavalry 


Crimean  Vermin. 


233 


barracks.  Some  Russian  wounded  were  lying  on 
the  float  wharf,  and  I helped  place  them  upon 
stretchers,  to  be  carried  in.  The  day  was  cold  and 
stormy  for  the  season,  and  the  men  were  suffering. 

“Look  well  to  yourself,  sir,”  said  the  English 
soldier.  “All  these  fellers  blankets  are  chock  full 
of  lice,  and  our’n  as  well.” 

I picked  off  eleven  of  the  most  atrocious  beasts  I 
ever  saw,  from  my  woollen  gloves.  I then  went 
to  see  the  poor  English  wounded.  They  were  in  a 
pitiable  state.  There  was  no  adequate  preparation 
for  them.  They  said  they  had  had  no  washing  for 
five  months — for  want  of  wood  and  water.  “Have 
you  no  under-flannels?”  I said.  “Yes,  but  they  are 
so  full  of  vermin,  we  prefer  to  suffer  from  the  cold. 
There’s  lots  of  clothing,  but  it  can’t  be  worn.” 

I went  to  the  chief  physician,  Dr.  O’Connor,  to 
ask  him  if  he  found  any  difficulty  about  the  wash- 
ing. He  replied,  surlily,  that  it  couldn’t  be  done. 
The  Greeks  washed  some  in  sea- water,  and  brought 
them  back  wet,  and  that  killed  the  men.  I sug- 
gested to  him  what  could  be  done.  He  damned 
me  as  an  intruder,  with  an  old  dirty  meerschaum 
hanging  in  the  corner  of  his  mouth.  I made  a 
few  remarks  to  him,  and  left  him.  Passing  in 
front  of  the  barrack,  1 met  a soldier.  “Can  you 
tell  me  where  I can  find  the  ‘ sargent  ’ of  the 
clothing?”  “I  am  the  sergeant  of  the  clothing.” 
“Then  you  are  the  man  I want.  Let  me  see  all 
you  have.”  He  opened  a great  hall,  with  cloth- 
ing piled  up,  I should  think  for  a thousand  men. 


234 


Among  the  Turks. 


“But  why  don’t  you  ventilate  this  place?  You’ll 
have  the  plague!”  “There  is  a great  window, 
sir,  taken  out.”  It  was  even  so.  There  were  beds 
and  bedding,  and  clothes  of  every  kind,  taken 
from  the  wounded  and  the  dead,  with  all  possible 
abominations,  and  incredibly  full  of  vermin ! If 
any  thing  could  make  war  utterly  accursed,  it 
would  be  the  Crimean  lice!  They  are  large,  fat, 
disgusting,  overgrown,  hellish  looking  creatures ! 
I have  tried  their  bite,  personally,  and  found  it 
irritating,  maddening  in  the  extreme.  Each  punc- 
ture is  surrounded  by  an  intensely  red  inflamma- 
tion, with  an  intolerable  burning  itch,  which  noth 
ing  but  ammonia,  as  strong  as  can  be  safely  used, 
will  allay.  I have  no  doubt  they  killed  more  Eng- 
lish soldiers  than  all  the  Russian  bullets.  The 
effect  of  their  ravages  upon  those  who  survived, 
was  interesting  and  peculiar.  Nature  threw  up 
her  defences  in  the  best  way  she  could,  the  skin, 
after  a while,  becoming  thickened,  dead  and  corky 
in  appearance.  The  tissue  having  thus  lost  its 
sensitiveness,  the  suffering  would  be  diminished. 

The  sergeant  told  me  that,  despairing  of  wash- 
ing the  clothing,  they  had  built  a place  for  burn- 
ing it;  and  he  showed  me  the  furnace,  with  a 
tall,  rude  chimney,  at  the  back  of  the  grounds. 
How  much  they  consumed,  I know  not.  He  said 
the  authorities  at  Scutari  could  neither  provide 
the  men  with  new,  nor  secure  the  Avasliing  of  the 
old  clothing.  I went  immediately  to  Scutari,  and 
made. known  the  state  of  things,  the  conduct  of 


The  Kulelie  Laundry. 


235 


O’Connor,  and  the  perfect  ease  with  which  the 
want  could  be  supplied;  there  being  thousands 
of  women,  Armenian,  Greek,  Turkish,  in  the  Bos- 
phorus villages,  who  would  be  glad  of  the  work. 
Mr.  Parker,  the  chief  purveyor  of  the  great  hos- 
pital, said  he  found  it  next  to  impossible  to  get  the 
washing  well  done  for  the  five  thousand  under  his 
direct  care ; and  if  I could  do  any  thing  for  Kulelie 
it  would  be  the  greatest  possible  favor.  I asked 
for  no  contract  and  no  price.  I was  determined 
to  do  the  work,  and  change  the  aspect  of  things 
in  Kulelie.  My  doing  it  in  spite  of  Dr.  O’Con- 
nor, may  have  added  to  the  zest  of  rescuing  the 
sufferers. 

On  returning  to  Bebek,  I met  the  Armenian 
kehyah  (head  man)  and  told  him  what  I wanted. 
“I  have  just  the  place  for  you,  a tumbled-down 
house,  but  with  a large  garden  excellent  for  dry- 
ing purposes,  a huge  kitchen,  and  an  unfailing 
supply  of  water,  right  in  the  kitchen  itself.”  I ex- 
amined, and  hired  it  at  a reasonable  price,  monthly, 
so  long  as  I should  want  it.  I never  undertook  to 
do  any  thing  that  went  so  glibly.  Usually  the  ob- 
stacles to  a work  require  more  time  than  the  work 
itself. 

In  a very  few  days,  two  large  copper  kettles  were 
set  in  masonry,  so  as  to  deliver  the  hot  water 
through  twenty-two  faucets,  into  twenty-two  wash- 
ing places.  A large  pump  delivered  the  water  into 
the  kettles  or  cold-water  tubs,  lines  were  stretched 
m the  garden,  to  the  amount  of  nearly  half  a mile, 


236 


Among  the  Turks. 


a small  sloop-load  of  wood  was  most  fortunately 
obtained,  and  two  capable  men  employed  to  over- 
see the  whole:  one  the  work  at  the  laundry,  the 
other  the  transportation  from  and  to  the  Asiatic 
side  of  the  Bosphorus.  Twenty  women,  Greek  and 
Armenian,  were  engaged,  and  eager  for  the  work. 
I made  satisfactory  arrangements  with  them  all, 
intending  to  charge  every  expense  to  the  British 
government,  and  let  it  go  at  that;  every  body  as- 
suring me  that  red-tape  would  make  the  payment 
impracticable. 

While  I was  hearing  a class,  the  overseer  burst 
into  the  recitation  room,  in  great  excitement,  say- 
ing, “ Oh,  sir ! come  quickly ! the  mob  will  tear 
down  the  whole  establishment,  and  the  women 
have  all  fled ! ” The  truth  was,  the  clothes  were 
so  filthy,  disgusting,  and  loaded  with  vermin,  that 
the  women  feared  to  touch  them;  and  declared 
they  would  never  enter  the  place  again.  About 
three  thousand  articles  had  been  brought  over,  in 
large  bundles,  and  opened  in  the  court;  and  the 
offensive  odor  had  gone  up  into  the  windows  of 
the  houses  on  that  side.  The  people,  naturally 
excited,  were  assembling  in  angry  haste.  Here 
Avas  trouble  all  around!  I told  the  people  their 
complaints  Avere  reasonable,  and  the  clothes  should 
be  immediately  removed  to  the  magazine  on  the 
other  side;  but  if  they  made  trouble,  I should  im- 
mediately send  for  a guard  of  English  soldiers,  and 
they  Avould  have  the  pleasure  of  dealing  Avitli  them. 
The  people  became  quiet,  and  departed.  What  was 


Washing  Machines. 


237 


I to  do?  I was  certainly  in  a fix . I could  not 
blame  the  women  or  the  people. 

A thought  struck  me.  It  came  of  itself.  A 
complete  idea  of  one  of  the  empty  oak  • beer-casks 
lying  at  Kulelie,  changed  into  a washing  machine. 
I sent  for  my  best  workman,  Pandazee,  to  come, 
with  another  man,  to  work  all  night,  if  need  be. 
The  malicious  O’Connor  would  not  let  me  have  a 
cask,  without  an  order  from  Scutari,  which  cost 
me  three  hours’  time  to  get.  But  the  next  morn- 
ing, about  nine  o’clock,  the  machine  was  ready, 
and  on  the  ground.  A few  women  sullenly  came, 
after  much  persuasion,  to  see  it  tried.  I must  pro- 
duce a surprising  effect  on  the  first  trial;  and  a 
large  quantity  of  melted  soap  had  been  put,  unno- 
ticed, into  the  barrel.  I took  up  the  articles  "with 
tongs,  and  put  them  in,  let  on  the  water,  and  told 
the  man  to  work  the  brake  twenty  minutes.  Five 
or  six  minutes  were  found  to  be  quite  enough. 
The  water  ran  off*  with  a filthy,  muddy  color. 
Pure  water  was  let  in,  till,  after  rinsing,  it  came 
away  pure.  The  articles  were  taken  out,  trans- 
formed. The  women  had  no  objections  to  the  fin- 
ishing work.  The  twenty-two  women  returned, 
more  machines  were  made,  and  the  work  went 
on  merrily,  without  further  care.  The  bodies  of 
the  vermin  lined  the  channel  through  which  the 
waste  water  flowed,  and  yet  so  many  were  en- 
tangled in  the  furze  of  woollen  articles,  that  they 
all  had  to  be  brushed  with  stiff  brushes.  But  what 
surprised  me  most  was,  that  the  boiling  water  did 


238 


Among  the  Turks. 


not  destroy  the  vitality  of  the  eggs  deposited  by 
the  million  on  the  flannels.  There  were  patches 
of  these,  sometimes  as  large  as  the  hand ; and  we 
had  to  employ  brushes  made  of  fine  brass  wire.  I 
found  these  by  accident  in  Galata,  and  the  owner 
himself  did  not  know  what  they  were  made  for. 
He  had  them  by  accident.  They  did  our  work 
effectively. 

As  soon  as  a complete  set  of  all  articles  for 
two  hundred  and  fifty  men  could  be  prepared, 
they  were  sent  over,  and  produced  both  joy  and 
comfort. 

Dr.  O’Connor  was  removed.  I think  he  was  a 
brutal,  unfeeling  wretch,  and  cared  nothing  for 
the  sick  and  wounded.  Dr.  Tice,  a gentleman, 
came  in  his  place,  and  he  ordered  the  men  to 
change  twice  a week. 

In  good  weather  for  drying,  with  a force  of 
thirty  persons  and  six  washing  machines,  three 
thousand  articles  were  sometimes  put  through  in 
one  day.  In  rainy  weather,  packages  of  one  hun- 
dred each  were  given  out  to  many  houses  in  Bebek 
and  neighborhood,  and  thus,  although  the  sick 
and  wounded,  with  the  hospital  force,  amounted 
finally  to  eight  hundred,  the  laundry  always  kept 
ahead  of  the  demand ; so  as  to  work  off  and  save  all 
the  stuff  that  had  been  brought  down  from  the  Cri 
mea.  It  was  a long  time  before  the  whole  hospital 
could  be  cleansed  of  every  sign  of  vermin.  Every 
bed  had  to  be  turned  out  and  worked  over,  and,  in 
the  end,  the  Crimean  enemy  was  utterly  subdued.. 


Comfort  in  Poor  Homes. 


239 


The  women  in  the  laundry,  working  by  the  piece, 
and  aided  by  the  washing-machines,  earned  from 
thirty  dollars  to  forty-five  dollars  per  month,  a 
sum  never  dreamed  of  as  possible  by  them;  and 
the  comfort  it  diffused  in  their  poor  homes  was 
one  of  the  richest  rewards  of  the  work.  There 
was  not  a house  I had  not  visited  in  sickness,  and 
they  were  as  ready  to  acknowledge,  as  I to  notice, 
the  change. 

In  due  time,  I went  to  Mr.  Parker  with  the  ac- 
counts. What  had  been  expended  for  getting  up 
the  works  was  paid  without  any  questions  or  ex- 
amination of  particulars.  The  washed  articles  had 
all  to  be  separated  into  three  categories,  and  paid 
at  the  rate  of  seventy-five  cents  per  doz.  for  the 
larger  articles,  fifty  cents  for  medium,  and  thirty- 
seven  and  one  half  for  small  articles. 

I am  glad  to  testify  that,  in  all  my  relations 
with  the  British  army,  I never  personally  encoun- 
tered, what  was  so  much  decried, — Red-Tape.  I 
do  not  question  its  existence ; but  I think  my  ser- 
vices were  looked  upon  as  rather  exceptional,  and 
treated  accordingly.  With  the  two  exceptions  of 
Menzies  and  O’Connor,  all  the  gentlemen  of  the 
British  army  whom  I had  any  relations  with  were, 
to  use  an  English  phrase,  “the  soul  of  honor,”  and 
by  this  I mean  just,  kind,  and  prompt. 

At  the  rate  of  pay  above  mentioned,  there  would 
evidently  result  a profit.  What  should  be  done 
with  it?  The  poor  little  church  at  Bardezag  was 
in  great  need  of  a church  building.  I proposed  to 


240 


Among  the  Turks. 


wash  them  out  one . As  the  great  bread  business 
demanded  some  of  my  leisure  time,  and  I was 
rebuilding  a church  destroyed  by  earthquake  at 
Brusa,  Mr.  Minasian,  always  ready  for  every  good 
work,  kindly  offered  to  look  after  the  laundry,  in 
my  absence,  and  the  building  of  this  church ; and 
without  such  partnership,  I could  not  have  accom- 
plished it.  It  cost  nearly  $3,000,  and  yet  I built 
it,  entirely,  out  of  an  English  beer  barrel ! 

During  this  work,  a stolid-looking,  strong,  poor- 
ly-clad young  man  came  to  beg  employment.  I 
did  not  think  he  had  intelligence  enough  to  make 
a useful  workman,  and  presumed  he  would  be  a 
nuisance.  I soon  found  that  he  was  not  only 
strong,  but  that  he  did  carefully  and  faithfully 
whatever  I gave  him  to  do.  Quiet,  unassuming, 
retiring,  indefatigable,  competent  to  every  duty 
with  which  he  was  intrusted,  his  value  forced 
itself  upon  me  in  spite  of  his  looks.  There  was 
nothing  mechanical  which,  after  seeing  me  do 
once,  he  could  not  do  better.  He  has  been  the 
very  useful  steward  of  the  college,  from  the  be- 
ginning, was  my  right-hand-man  in  erecting  the 
buildings,  and  has  never  been  known  to  be  faith- 
less to  a trust,  or  to  flinch  from  the  most  arduous 
duties,  day  or  night. 

Mr.  Williams,  whom  I have  referred  to  in  Chap- 
ter VI,  had,  in  the  meantime,  returned  to  Constan- 
tinople from  Malta.  He  had  a large  family,  and 
was  in  absolute  destitution.  I gave  over  to  him 
the  laundry,  to  make  what  he  could  out  of  it;  and 


Storm  and  Cholera. 


241 


it  soon  placed  him,  for  the  time,  in  circumstances 
of  comfort. 

I am  told  that  my  dear  college  friend,  Dr.  Bartol. 
has  humorously  assigned  to  me  sixteen  professions. 
I have  never  seen  the  list  which  his  brilliant  imag- 
ination has  produced;  but  I presume  he  did  not 
include  what  I am  most  proud  of — the  profession 
of  a washerwoman ! 

One  stormy  day,  in  the  winter  of  1855,  a mes- 
senger came  with  the  terrible  news  that  the  chol- 
era, which  had  been  sporadic,  rather  than  epidemic 
at  Scutari,  had  reached  our  men.  Two  were  dead, 
five  were  sick,  all  had  stopped  work  in  panic ; and 
the  ten  thousand  pounds  of  bread  required  from 
those  two  ovens  could  not  be  delivered  on  the 
following  morning! 

I took  a carpet-bag  of  medicines,  and  started 
immediately  for  Scutari,  sending  the  man  to  the 
bakers  market-place,  to  engage  half-a-dozen  men, 
at  any  price,  and  get  them  carried  over  in  the 
English  messenger  steamer.  He  could  get  them 
there  for  night  work.  I must  go  direct  and  speed- 
ily, for  cholera  doesn’t  wait  nor  lag  in  doing  its 
work!  No  caique  could  be  persuaded  to  set  me 
across  the  Bosphorus  to  the  Asiatic  side.  A fierce 
south  wind  was  fretting  the  waters  into  foamy 
waves,  and  the  light  caiques  would  not  venture 
out.  No  entreaties,  no  offers  of  reward,  had  any 
effect  upon  men  who  had  never  refused  before. 
Just  then,  a Scutari  boat,  manned  with  two  pow- 
erful men,  put  in  to  escape  the  storm.  For  ninety 
16 


242 


Among  the  Turks. 


piastres,  nearly  twenty  times  the  legal  price,  they 
engaged  to  put  me  over.  The  Scutari  boatmen 
are  famed  for  skill  and  boldness  in  these  southern 
storms.  I have  never  seen  a finer  contest  of  hu- 
man strength  and  skill  with  the  forces  of  nature. 
We  had  to  go  in  the  trough  of  the  sea,  but  the 
light  caique  would  turn  quickly  its  sharp  bows 
into  every  toppling  wave,  and  its  foam  would  go 
hissing  by,  as  we  rode  over  it  or  through  it,  and  so 
we  gained  the  Asiatc  shore  in  safety. 

Our  courage  comes  from  circumstances.  I am 
naturally  timid,  and  nothing  but  stern  necessity 
would  have  forced  me  to  the  encounter,  but  im- 
perious duty  called  me,  and  I felt  no  fear.  I found 
the  men  at  the  bakery  utterly  demoralized.  I called 
them  together,  assured  them  of  safety  if  they  would 
go  quietly  to  work,  and  that  every  one  of  the  sick 
would  recover.  They  rallied  at  once.  I made  ev- 
ery possible  preparation  for  uniform  warmth  and 
good  diet,  and  pledged  them  my  word  that  not  one 
of  them  would  be  attacked,  except  he  should  trans- 
gress. Those  attacked  brightened  up  into  hope, 
and  one  even  insisted  upon  getting  up  and  going 
to  work.  I promised  to  stay  with  them  through 
the  afternoon  and  night.  The  relay  came  over 
from  the  city,  and  the  work  went  bravely  on. 
The  bread  would  all  be  ready  three  or  four  hours 
before  the  time  of  delivery.  The  sick  all  recov- 
ered, and  there  were  no  more  attacks. 

The  Orientals  have  an  admirable  kind  of  coolness 
and  courage.  Give  them  a leader  in  whom  they 


Crossing  the  Bosphorus. 


243 


have  confidence,  and  they  will  follow  him  to  the 
death.  They  had  now  recovered  their  balance, 
and,  towards  evening,  insisted  that  I should  go 
home,  because  my  family  would  be  distressed 
about  me.  I attempted  it,  but  could  find  no  boat. 
I went  up  the  Asiatic  shore  to  Candili,  opposite 
Bebek,  but  every  boat  was  drawn  up,  and  no  one 
would  put  out  at  that  hour.  Darkness  was  com- 
ing on ; but,  just  as  I was  turning  to  go  up  to  Mr. 
Hanson’s  house  for  the  night  I discerned  a boat 
putting  out,  and  hailed  it.  Will  you  take  me 
across  to  Bebek?  “If  you  will  go.”  What  do 
you  ask?  “Six  piastres!”  If  he  had  said  sixty 
or  seventy,  I should  have  given  it!  When  I was 
fairly  seated,  in  the  bottom,  he  began  to  say, 
“How  glad  I am  to  have  you  for  a passenger?  I 
must  go  across,  and  I had  nothing  for  ballast  ? I 
know  you  will  keep  the  trim  of  the  boat.  The 
night  is  bad,  but  we  shall  go  nicely.  Ha,  ha, 
cheliby!  I said,  six  piastres,  I know  you  won’t 
grudge  me  that,  such  a night  as  this ; but  I would 
have  taken  you  for  nothing ! ” 

Never  were  two  parties  better  satisfied  with  a 
bargain!  We  crossed  nicely.  Wife  and  children 
had  anxiously  given  up  hope  of  my  return  that 
night,  and  rushed  upon  me  like  bashi-bozooks.  I 
slept  soundly,  and  found  all  in  good  cheer  at  the 
ovens,  next  morning. 


CHAPTER  XVI. 


CHURCH-BUILDING. 

The  subject  of  church-building  was  now  pressing 
forward  for  consideration,  over  all  the  field  of  the 
Board  in  Turkey.  The  little  Protestant  churches 
had,  as  yet,  not  one  church  edifice.  They  met  in 
such  halls  as  could  be  obtained  in  private  houses,  or 
by  throwing  two  or  three  rooms  into  one.  These 
were  often  Turkish  houses,  because  such  use  of  a 
house  in  any  Armenian  or  Christian  quarter  would 
not  then  be  tolerated,  while  the  Turks,  in  certain 
cases,  would  allow  it.  The  wants  of  these  feeble 
churches  in  this  respect  was  pressed  upon  the  at- 
tention of  the  board;  but  Dr.  Anderson  replied, 
that  we  must  not  attempt  to  compete  with  the 
Jesuits  in  building  costly  churches!  Our  real  de 
mand  was  for  an  uncostly  church. 

At  this  juncture,  the  little  Protestant  community 
at  Rodosto,  European  Turkey,  sent  a messenger  to 
say  that  the  Turkish  house  and  garden,  which  had 
served  them  both  as  place  of  worship  and  pastor’s 
residence,  were  to  be  sold,  and  the  Turkish  owner 
would  give  them  the  refusal  till  such  a date,  and 
at  a price  which  was  regarded  as  very  moderate. 
If  this  place  should  be  lost,  they  knew  of  no  place 


Rodosto  and  Brusa  Churches.  245 


which  they  could  obtain  for  use  as  a chapel;  their 
own  houses  were  very  small,  the  pastor  would  have 
to  leave,  and  the  flock  would  be  scattered.  Every 
one  felt  a sympathy  for  them;  but  nothing  could 
be  done. 

.1  had  then  paid  off  every  debt,  principal  and  in- 
terest, and  had  enough  in  hand  to  buy  the  place, 
and  save  the  church  from  distress.  It  was  no  less 
a joy  to  me  than  to  them,  and  to  the  mission 
generally. 

But,  previous  to  this,  another  work  had  occa- 
sioned us  all  a common  anxiety. 

In  Brusa,  the  house  long  occupied  as  pastor’s 
residence  and  chapel  perished  in  a conflagration 
which  swept  the  quarter.  The  pasha,  governor  of 
the  province  of  Bithynia,  called  the  chief  man  of 
the  Protestants,  and  told  him,  “Now  is  your  chance 
to  erect  a regular  church-building,  I can  not  au- 
thorize the  building  of  a church,  but  I can  the  re- 
building of  one.  The  house  destroyed  was  known 
as  the  Protestant  Church.  While  I am  here,  you 
may  rebuild  as  you  please.  Another  governor  may 
come,  by  and  by,  who  will  be  your  enemy.” 

The  importance  of  seizing  this  chance  for  erect- 
ing the  first  church  edifice  in  our  mission  was  such, 
that  we  resolved  not  to  lose  it. 

Dr.  Dwight  and  I agreed  to  superintend  the 
work,  and  collect  the  money  from  England  and 
America,  by  correspondence;  and  the  mission  au- 
thorized its  treasurer  to  indorse  us  while  doing  it. 
Our  appeals  brought  little  money;  but  we  built  a 


246 


Among  the  Turks. 


very  solid  brick  church.  The  native  architect  drew 
upon  Dr.  Dwight  for  payment  of  a very  heavy  bill 
for  oak  timber  for  the  roof.  Dr.  Dwight  came  and 
begged  me  to  go  up  and  see  to  it.  I sold  off*  his 
oak,  at  a good  advance,  and  built  a roof  of  less 
than  one  fourth  the  weight,  and  four  times  the 
strength,  of  the  one  he  had  planned.  The  building 
was  not  quite  finished  within,  when  it  was  injured 
by  an  earthquake.  Brusa  was  terribly  shaken.  A 
mass  of  tufa  weighing  hundreds  of  tons,  broke  off 
from  the  brow  of  old  Brusa,  the  Brusa  of  Hanni- 
bal, fell  upon  a filature  (silk-winding  establish- 
ment), and  crushed  about  thirty  operatives  within 
it.  Many  buildings  were  cracked,  but  few  were 
seriously  injured.  The  city  was  thrown  into  great 
consternation.  I went  up  to  see  to  the  repairing 
of  the  church,  which  was  not  very  seriously  in- 
jured. The  roof  was  singularly  displaced,  but  it 
was  brought  back  without  great  difficulty.  I 
worked  upon  the  church  till  sundown,  and  then 
had  a ride  of  twenty-four  miles  to  Ghemlik,  the 
latter  half  in  darkness,  mud,  and  mist  that  made 
the  getting  through  at  all  a matter  of  doubt.  We 
had  been  told  that  some  loaded  horses,  the  day  be- 
fore, had  sunk  down  in  the  mud  and  died. 

Before  we  reached  the  port,  we  had  a good  in- 
stance of  the  sagacity  of  the  horse.  Our  animals 
stopped;  and  when  we  urged  them  forward,  they 
turned  to  the  left,  into  the  bushes.  “Let  them  go,” 
said  the  guide;  “they  see  what  we  can’t.”  After 
a while  they  made  a plunge  safely  into  a new  road. 


Earthquake  at  Sea. 


247 


The  old  road  had  been  intersected  by  a cut  full 
ten  feet  in  depth,  as  I afterwards  saw  it;  and  we 
had  attempted,  in  the  darkness,  to  drive  them 
down.  Not  the  slightest  parapet  had  been  put  up 
to  guard  it. 

The  day  had  been  occupied  with  hard  labor, 
running  up  and  down  ladders,  and  replacing  the 
roof;  the  ride  of  twenty-four  miles,  to  one  who 
hates  the  saddle,  fatiguing;  the  weather  (February) 
black  and  chilly,  paralyzing  all  vital  power.  The 
steamer  gained,  I thought  only  of  rest.  An  infer- 
nal growl,  from  the  very  centre  of  the  earth,  ar- 
rested every  ear;  and  then  the  steamer,  at  anchor, 
seemed  to  be  struck  by  Titanic  hammers  from  be- 
neath. There  was  a cry,  “The  boiler’s  burst?” 
Steam  not  up!  I replied,  for  I had  just  noticed 
them  lighting  the  fires.  Then  there  burst,  in  half- 
a-dozen  languages,  from  the  multitude  on  deck, 
the  word  earthquake ! seizmos ! Zerzele ! yergri- 
sharjootiune ! tremblement  de  terre ! etc.,  in  Eng- 
lish, Greek,  Turkish,  Armenian,  and  French!  Woe 
to  the  church  of  so  much  labor  and  anxious  care, 
our  first  church-building  in  Turkey,  rocked  by 
earthquakes,  like  the  spiritual  work  that  had  pre- 
ceded it ! 

I had  hardly  laid  down  upon  the  sofa  again, 
before  another  came,  still  more  violent.  The  cap- 
tain had  never  experienced  an  earthquake  at  sea, 
and  was  considerably  agitated.  He  said,  however, 
there  was  ten  feet  of  water  under  the  keel,  and  the 
steamer  could  not  be  injured. 


248 


Among  the  Turks. 


At  Brusa,  the  church-building  was  destroyed; 
the  house  from  which  I started  and  where  they 
had  earnestly  pressed  me  to  stay  for  the  night, 
also  went  down.  All  the  solid  stone  and  brick 
buildings  were  either  ruined  or  injured.  The  twen- 
ty-four domes  of  Ooloo  Djami  fell  in.  Every  min- 
aret but  one  was  decapitated,  and  that  the  one 
highest  up  the  side  of  Mt.  Olympus;  the  bazars 
were  destroyed  and  burned.  AVell-built  wooden 
houses  of  course  escaped,  but  the  adobes  were 
wrecked.  It  was  reported  that  six  thousand  per- 
sons perished.  The  whole  population  spent  a fear- 
fnl  night  in  the  cold  open  air. 

The  last  time  I was  at  Brusa,  I heard  the  amaz- 
ing fact  asserted,  that  I returned  to  the  city  in  the 
morning  following  this  night,  instead  of  going 
home,  and  began,  that  day,  to  rebuild  the  church, 
declaring  that  I would  make  it  earthquake-proof, 
and  defy  the  earthquakes!  Even  when  I posi- 
tively denied  this,  some  asserted  their  personal 
remembrance  of  the  fact!  In  times  of  great  ex- 
citement, fact  and  imagination  lose  themselves  in 
each  other.  It  was  two  weeks  before  I could 
return.  Brusa,  at  first  sight,  seemed  to  be  in 
ruins.  Its  “six  hundred  minarets,”  which  gave 
such  life  and  brightness  to  the  distant  view,  were 
gone.  All  the  people  who  could  not  flee  were 
under  canvass.  Dismay  and  woe  were  on  every 
countenance. 

The  earthquakes  were  still  frequent,  but  mild. 
I enjoyed  three  one  night;  and  every  twenty -four 


Earthquake-proof. 


249 


hours  there  would  be  one  or  two;  but  the  force 
was  spent.  I slept  in  a wooden  house,  which  had, 
as  most  of  the  Eastern  houses  have,  wooden  ceil- 
ings. I persuaded  others  to  do  the  same.  The 
plastering  of  the  walls  was  generally  ruined,  and 
the  house  had  slightly  lurched  to  the  east,  but  the 
doors  had  plenty  of  leeway  for  other  lurches  still, 
before  they  would  bind  at  any  point. 

Some  of  our  evangelical  friends  thought  it  im- 
pious to  build  a church,  as  I proposed,  with  an  in- 
ternal skeleton  of  oak  and  iron,  so  combined  as  to 
resist  an  earthquake.  Nobody  would  enter  it.  It 
would  be  defying  “the  anger  of  the  Lord.”  It 
would  be  a weak  mortal’s  challenge  to  Omnipo- 
tence to  a trial  of  strength.  I asked  them  how 
they  would  build  a ship,  for  fair  weather  only,  or 
for  storms?  We  had  stormy  weather  in  Brusa, 
and  I should  build  the  ship  accordingly.  It  was 
finished,  and  dedicated  on  the  same  day  that  the 
Turks,  with  solemn  religious  services,  commenced 
the  repairing  of  their  great  mosque.  The  Turk  is 
strong  when  he  moves,  but  is  always  behind  the 
time. 

I soon  began  to  see  in  the  course  of  my  ten  vis- 
its, that  while  the  destruction  of  property  was  im- 
mense, the  loss  of  life  must  have  been  small.  The 
great  solid  structures,  the  churches,  the  mosques, 
the  baths,  the  bazars,  were  all  unoccupied  at  the 
time.  The  first  shock  sent  people  out  of  their 
houses.  It  was  the  next  which  spread  destruc- 
tion. The  houses  were  empty.  Those  that  fell, 


250 


Among  the  Turks. 


the  adobes , mainly  in  the  Jewish  quarter,  fell  every 
way,  leaning  against  each  other,  presenting  a scene 
of  wild  confusion,  and  yet  few  fell  so  as  to  bury 
their  owners  if  within. 

Lord  Napier  came  up  from  the  English  embassy 
to  distribute  aid  to  the  sufferers.  I helped  him  in 
the  distribution  ; and  we  fouild  surprisingly  few 
widows  and  orphans,  made  such  by  the  earth- 
quake. No  one  of  my  acquaintances  could  say 
that  he  knew  personally  a man  who  had  been 
killed.  Some  began  to  put  the  number  down  to 
five  thousand  and  even  to  four  thousand.  I came 
finally  to  the  conviction  that  two  hundred  would 
be  near  the  truth.  And  yet  there  was  a way  in 
which  the  large  number  could  be  justified.  Had 
the  earthquake  occurred  when  people  were  in  the 
mosques,  baths,  bazars,  and  khans,  six  thousand 
might  have  perished!  This  is  oriental.  So  of  the 
“Bulgarian  Horrors the  numbers  were  sixty 
thousand  at  first,  then  thirty  thousand,  then  fif- 
teen thousand,  twelve  thousand,  four  thousand, 
and  if  it  should  be  finally  reduced  to  two  thousand, 
it  would  be  horror  enough  to  satisfy  any  but  a 
depraved  mind,  and  would  be  in  accord  with  all 
I have  known  of  numbers,  in  a land  where  feeling 
and  imagination  rule  the  facts. 

On  returning  from  Brusa  with  Lord  Napier,  Con- 
sul Sandison,  who  was  of  the  party,  raised  the  ques- 
tion of  the  proper  keeping  of  the  Sabbath.  After 
\ve  had  debated  it  at  some  length,  he  appealed  to 
Lord  Napier  if  a poor  operative  would  be  guilty 


Lord  Napier  and  the  Sabbath.  251 


of  Sabbath-breaking  in  cultivating,  on  that  day,  a 
patch  of  flowers,  those  most  touching  and  beautiful 
witnesses  to  the  divine  goodness?  The  Scottish 
nobleman  dryly  replied,  that  he  would  not  under- 
take to  decide  the  question,  but  he  did  not  doubt 
that  the  man  who  began  with  his  flower  patch, 
would  end  with  his  potato  field ! 

The  consul  dropped  the  question. 

The  rebuilding  of  the  church  excited  not  a little 
the  disgust  of  the  Armenian  bishop  and  his  clergy, 
who  hoped  the  destruction  of  what  was  an  eyesore 
would  be  final.  The  position  was  a very  promi- 
nent and  beautiful  one,  and  this  made  it  the  more 
annoying.  It  was  necessary,  from  the  beginning, 
to  rebuild  the  wall  separating  the  church  lot  from 

our  neighbor  A . As  soon  as  I began  this 

work,  there  came  an  interdict  from  A , wTho 

claimed  the  wall  and  the  ground  as  his  own,  com- 
pelling me  to  begin  a new  foundation,  six  inches 
inside  of  the  old.  This  would  bring  the  wall  too 
near  one  corner  of  the  church.  The  wall  ran  on 
three  different  lines,  and  towards  the  street,  it 
turned  inconveniently  towards  the  church;  and 
we  could  not  submit  to  the  injustice.  We  had 
incontestible  proof  that  the  whole  wall,  ground 
and  all,  belonged  to  the  church,  not  to  its  neigh- 
bor. Eight  times  the  case  was  tried,  and  eight 
times  decided  against  us.  There  is  one  excellence 
of  Turkish  courts.  You  are  not  compelled  to  em- 
ploy lawyers,  and  you  can  make  the  expenses  very 
light.  There  is  another,  if  it  be  an  excellence;  if 


252 


Among  the  Turks. 


the  case  goes  against  you,  you  can  always  find 
some  way  of  opening  it  again.  The  ninth  trial 
was  a notorious  one.  I had  found,  in  studying 
up  the  question  of  boundaries,  that  although  the 
personal  testimony  of  “the  oldest  neighbors”  will 
usually  decide  a case,  yet,  where  a wall  exists, 
recesses  half-way  through  prove  the  wall  to  belong 
to  that  party  which  has  the  recesses. 

Again,  a water-pipe  carried  through  the  centre 
of  a wall,  proves  the  wall  to  belong  to  the  party 
owning  the  water.  Now  the  remains  of  the  wall 
showed  recesses  about  one  third  of  the  way ; there 
was  a central  water-pipe,  still  bringing  us  water, 
for  the  rest  of  the  way.  I had  three  venerable 
master-builders,  an  Armenian,  a Turk,  and  a Greek, 
to  testify  that  this  had  always  been  the  law  and 
the  custom  (add)  in  Brusa.  The  other  party  had 
twenty-one  witnesses.  The  trial  was  a farce.  The 
judge,  with  all  his  attendants  in  grand  array,  had 
the  twenty-one  witnesses  sworn  in  line,  and  all 
testified,  with  one  voice,  against  the  church.  They 
were  vile  fellows,  whom  the  bishop  had  sent,  and 
their  very  looks  were  quite  enough  to  discredit 
their  testimony.  The  judge  would  neither  look 
at  the  wall,  nor  listen  to  the  law.  He  coolly  told 
me,  that  if  I could  bring  forward  twenty-^o  wit- 
nesses, he  would  give  the  case  to  me! 

I denounced  him,  to  his  face,  as  an  unjust  judge, 
and  one  who  disregarded  Moslem  law.  I despised 
him  and  his  decision,  and  would  report  him  at 
Constantinople.  So  I left,  in  simulated  wrath,  and 


The  Judge  and  Bribery. 


253 


real;'  and  besides,  had  I remained,  there  might 
have  been  a row. 

In  the  evening,  this  same  judge,  evidently  fear- 
ing that  I might  injure  him,  sent  an  old,  venerable 
gentleman  to  say,  that  if  I would  give  him  fifteen 
hundred  piastres  (sixty  dollars)  he  would  reverse 
his  sentence,  and  gladly,  because  all  the  world 
knew  that  justice  was  on  my  side ! This  was  al- 
most equal  to  some  of  our  city  governments ! The 
poor  judge  would  like  well  enough  to  be  just,  but 
he  must  live.  The  bishop  had  doubtless  promised 
him  as  much.  Thus,  where  there  is  money,  two 
parties  will  bid  against  each  other,  and  if  one  gets 
justice,  he  has  to  pay  all  it  is  worth.  I have 
known  instances  of  just  and  upright  judgment  in 
favor  of  the  poor  and  against  the  rich,  and  in 
favor  of  rayahs  against  Moslems;  but  it  is  to  be 
feared  that  the  example  of  the  Brusa  judge  has  a 
large  following  in  the  Turkish  courts. 

I declined  the  offer,  and  sent  my  respects 
with  the  message  that  I had  not  decided  what 
to  do. 

It  had  become  a perplexing  contest.  We  dared 
not  put  in  the  windows  while  the  wall  was  down, 
for  our  neighbor,  with  whom,  in  appearance,  we 
had  the  contest,  had  his  walls  destroyed;  and  thus 
we  were  exposed  to  the  rabble. 

In  the  morning,  I called  upon  S Agha, 

the  chief  Armenian  banker  of  the  city.  His  life 
had  been  saved  by  Dr.  Grant  in  Mosul.  The  bank- 
er presented  the  doctor  a fine  horse,  in  gratitude 


254 


Among  the  Turks. 


for  his  skilful  treatment;  and  I knew  he  felt  kindly 
ever  afterwards  towards  all  Americans. 

I said  to  him,  I have  come  to  ask  of  you  a 
favor.  “You  can  ask  nothing  which  I shall  not 
with  all  my  heart  perform.”  You  know  our  boun- 
dary case?  “Ah,  sir,  there’s  a bishop  there.  I 
am  powerless  to  help  you  against  him.”  But  I 
wish  to  leave  bishop  and  judge  entirely  out  of  the 

contest.  I want  you  to  represent  to  A that 

his  interests  and  mine  are  one.  He  wants  to  sell 
his  lot,  but  no  one  will  buy  it  until  this  litigation 
ceases.  The  bishop  is  using  him  to  his  injury.  I 

propose  to  buy  a part  of  A ’s  lot;  such  that, 

commencing  from  the  lower  cut  of  the  old  wall,  I 
shall  draw  a line  parallel  to  the  church,  putting 
both  his  lot  and  ours  into  regular  shape,  and  in- 
creasing our  space  on  that  side,  where  we  need  it. 
I will  give  him  five  thousand  piastres  (two  hun- 
dred dollars),  for  the  land  thus  taken.  “That  is 

a good  plan;  and  if  A is  not  a fool,  he  will 

agree  to  it.  I will  see  him  immediately.”  He 
returned,  saying  A would  sell  the  part  pro- 

posed, but  demanded  ten  thousand  piastres  (four 
hundred  dollars).  This  I positively  refused  to  give, 
as  being  twice  the  price  of  land  in  that  quarter. 
The  banker  replied  that,  although  that  might  be 
true,  it  was  worth  all  that,  and  much  more,  to  the 
church.  A compromise  was  finally  arranged  by 
the  banker  at  three  hundred  dollars,  the  money 
paid  at  the  recorder  of  deeds;  and  the  banker  in- 
sisted upon  the  deed  being  made  out  and  delivered 


The  Bishop  and  the  Judge.  255 


over.  By  his  influence,  and  a little  extra  pay  to 
the  clerks,  the  work  was  all  done,  the  copies  made, 
and  red  tape  fully  satisfied,  in  the  space  of  a couple 
of  hours,  instead  of  a couple  of  weeks.  I put  on 
all  the  men  I could  command  in  order  to  finish  the 
work  at  once,  and  remove  all  possibility  of  further 
annoyance.  The  second  day,  the  police  came,  in 
great  indignation,  to  arrest  the  workmen  for  build- 
ing on  ground  in  litigation.  They  were  too  late. 
I showed  them  the  deed;  they  read  it,  and  silently 
departed.  I saw  no  more  of  them. 

The  bishop  and  the  judge  both  remained  out  in 
the  cold.  How  they  settled  their  affairs,  I never 
knew.  The  judge  doubtless  claimed  his  reward, 
and  the  bishop  would  be  sure  to  refuse  payment. 
But  the  bishops  and  Turkish  officials  never  have 
long  quarrels.  They  are  mutually  useful  and  need- 
ful. Neither  could  accomplish  his  designs  without 
the  other. 

The  rebuilding  of  the  church  with  a spacious 
and  excellent  school-room  in  the  basement,  cost  six 
hundred  liras  (about  two  thousand  seven  hundred 
dollars)  and  the  profits  of  the  bakery  had  become 
sufficient  to  meet  all  the  bills.  The  old  debt  of 
eight  hundred  liras  for  the  church  destroyed  re- 
mained, an  ugly  burden. 

Twenty -two  years  have  elapsed  since  the  build- 
ing of  this  church;  and  we  can  now  fairly  estimate 
its  value  to  the  community. 

The  station  at  Constantinople  was  mildly  re- 
buked by  the  senior  secretary  of  the  Board, 


256 


Among  the  Turks. 


as  wishing  to  ape  the  Jesuits  in  their  anxiety 
for  showy  schools  and  expensive  churches.  The 
charge,  repeated  and  published  in  his  lectures  on 
Foreign  Missions*  (pages  292,  293),  is  true,  if  by 
“costly  churches ” a plain  and  simple  brick  build- 
ing, costing  three  thousand  dollars,  and  furnishing 
the  school  as  well  as  the  church,  can  be  so  called. 
It  is  all  the  missionaries  ever  demanded.  There  is 
not  one  sign  of  “costliness”  about  it;  and  all  its 
subsequent  history  has  convinced  us  that  it  was  a 
good  investment. 

It  contributed  to  call  back  the  scattered  and  ter- 
rified members  of  the  little  evangelical  community. 
The  congregation,  at  first,  was  so  very  small  that 
the  building  seemed  unreasonably  large.  When 
I last  visited  Brusa,  in  1873,  the  building  was 
crowded  every  Sabbath,  and  they  were  talking 
of  galleries  or  enlargement.  The  church  began, 
at  first,  to  pay  one  fourth  of  the  pastor’s  salary, 
then  half,  three  fourths,  and  finally  the  whole. 
They  also  assumed  the  care  and  expense  of  their 
school;  after  a time,  they  established  a girls’  high 
school,  and,  more  lately,  a high  school  for  boys. 
The  little,  feeble  community  has  become  an  in- 
dependent one,  managing,  developing,  paying  for, 
all  its  institutions  of  education  and  religion.  It 
has  long  ceased  to  draw  any  thing  from  the  Amer- 
ican Board.  It  is  a missionary  church  only  in  the 
sense  of  prosecuting  a missionary  work.  It  is  an 

Foreign  Missions,  by  B.  Anderson,  D.D.,  LL.D.,  Boston,  1874. 


Helping  the  Weak. 


257 


example,  to  all  the  churches  in  the  world,  of  de- 
voted giving  to  Christian  work,  and  of  rising  out 
of  great  poverty,  and  manifold  discouragements,  to 
a full  and  noble  manhood.  I am  sure  that  every 
missionary  will  say,  the  having  a comfortable,  well 
situated  church-building  has  been  an  aid  rather 
than  a hindrance  to  its  progress.  The  same  will 
hold  true  of  other  places  ; Nicomedia,  Adabazar, 
Bardezag.  Neither  a good  school-house  nor  a good 
simple  church-building,  if  paid  for,  can  be  other 
than  a blessing  in  any  mission  rightly  conducted. 
The  people  of  the  little  evangelical  communities 
were  then  in  such  poverty,  just  emerging  from  a 
long  and  exhausting  persecution,  that  they  could 
do  but  little  for  themselves.  They  were  aided  on 
the  principle  commended  by  St.  Paul  to  the  Ephe- 
sian Church,  that  they  “ought  to  support  the  weak, 
and  to  remember  the  words  of  the  Lord  Jesus  how 
he  said  (or  how  he  used  to  say)  it  is  more  blessed 
to  give  than  to  receive.”  The  venerable  secre- 
tary was  in  error  with  regard  to  church-buildings, 
and  especially  in  applying  the  words  “costly”  and 
“splendid”  to  the  most  simple  structures  ever  erect- 
ed for  divine  worship.  If  that  is  “competing”  with 
the  Jesuits,  to  what  sort  of  buildings  ought  evan- 
gelical worship  to  be  consigned  ? 

The  Crimean  war  came  to  a close,  and  peace 
was  declared  in  April,  1856.  There  was  no  rea- 
son why  I should  hold  farther  connection  with  the 
industries  which,  for  the  past  four  or  five  years, 
had  demanded  so  much  attention.  Their  legitimate 
17 


258 


Among  the  Turks. 


end  had  been  fully  gained.  The  persecuted  had 
become  comparatively  free.  The  obstacles  which 
they  could  not  surmount  had  disappeared,  and 
they  had  become  fully  able  to  take  care  of  them- 
selves. To  throw  them  now  entirely  upon  their 
own  resources  would  be  best  for  them  in  the  end. 

It  had  been  no  object  of  mine  to  have  any  bal- 
ance in  hand.  But  in  such  extended  operations, 
if  there  be  enough  balance  to  secure  safety,  it 
may,  as  it  did,  become  unexpectedly  large.  It 
amounted,  with  what  had  already  been  expended 
for  the  churches  mentioned,  to  twenty-five  thou- 
sand dollars. 

The  question  then  arose,  what  should  I do  with 
it?  It  was  plain  that  I ought  not,  as  a missionary, 
to  claim  any  part  of  it  for  myself.  Besides,  I had 
passed  safely  through  years  of  hard  service,  involv- 
ing an  amount  of  night  labor  not  often  borne  with 
impunity;  that  result  was  the  price  of  blood,  and 
should  be  consecrated.  It  was  finally  determined 
to  make  a church  building  fund  of  it,  to  aid  the 
feeble  nascent  churches  in  erecting  their  first  build- 
iugs.  It  paid  off  the  onerous  debt  of  the  Brusa 
church  which  was  destroyed.  The  other  churches 
aided  were  eleven ; thirteen  in  all.  As  the  build- 
ings erected  secured  both  church  and  school-house, 
they  were  timely  and  cheering  helps.  I obtained 
permission  to  sell  off  the  material  remaining  at  the 
ovens,  and  bring  my  two  eldest  daughters  to  Amer- 
ica to  place  them  at  school,  and  to  go  and  come  by 
steam.  All  missionary  voyages  were  then  by  sail. 


College  Hill — Kharpoot. 


259 


I sold  every  thing  connected  with  the  industries, 
except  a pair  of  scales  which  I purchased  for  weigh- 
ing gold  coins.  The  proceeds  were  more  than  the 
expenses  of  travel.  When  I returned  to  Constan- 
tinople, I had  forty  dollars  in  pocket,  which  I gave 
to  a church-building  committee;  and  of  all  those 
works  I have  retained  nothing,  absolutely  nothing, 
but  memories  and  a pair  of  scales.  I am  firm  in 
the  conviction  that  under  the  circumstances  it  was 
all  good  missionary  work,  and  no  desecration  of 
the  missionary  name. 

The  history  of  these  industrial  operations  would 
not  be  complete,  without  mentioning  a few  inci- 
dents. 

The  flourishing  missionary  station  at  Kharpoot 
was  occupying  by  rent  for  its  schools  and  theolog- 
ical seminary,  a noble  situation,  unrivalled,  une- 
qualled in  all  the  region.  Its  Turkish  owner  was 
compelled  to  sell  it,  and  offered  it  to  the  station 
first  of  all.  The  station  had  no  power  to  purchase, 
and  was  distressed  at  the  thought  of  being  driven 
from  that  position.  This  fund  came  just  in  time 
to  save  them  from  disaster.  The  money  was  for- 
warded to  be  repaid,  without  interest,  by  the  rent. 
It  was  so  repaid  and  used  for  church-building,  hav- 
ing contributed  to  save  the  “College  Hill”  where 
Armenia  College  now  stands.  To  have  lost  that 
choice  position,  would  have  been  a sad  drawback 
to  that  educational  work  on  the  Euphrates. 

Another  item  turned  to  the  advantage  of  the 
American  Board,  in  a different  way.  The  build- 


260 


Among  the  Turks. 


ings  for  the  mill  and  bakery  were  on  land  belong- 
ing to  the  seminary.  When  the  work  closed,  and 
the  machinery  was  sold  off,  the  buildings  remained 
quite  useless.  Some  friends  in  America  contrib- 
uted the  funds  to  change  these  buildings  into  a 
dwelling-house,  which  should  be  the  property  of 
the  American  Board  on  my  ceasing  to  use  it.  I 
turned  it  over  to  the  mission  in  1871 — equivalent 
to  a donation  of  at  least  three  thousand  dollars. 

I hoped,  in  building  that  house,  that  I had  given 
the  finishing  touch  to  all  secular  employments,  and 
that  the  remainder  of  my  life  would  be  devoted  ex- 
clusively to  the  training  of  young  men  for  the  na- 
tive pastorate,  and  for  other  departments  of  Chris- 
tian work;  but  “it  is  not  in  man  that  walketh  to 
direct  his  steps  ! ” 


CHAPTER  XVII. 


THE  BULGARIANS. 

Previous  to  the  Crimean  war,  the  Bulgarians 
had  begun  to  attract  the  attention  of  the  mission- 
aries at  Constantinople.  Dr.  Riggs,  who  has  only 
to  look  at  a language  to  take  possession  of  it,  had 
edited  for  them  a translation  of  the  New  Testa- 
ment, and  it  had  sold  with  wonderful  rapidity. 
This  was  all  the  more  singular,  as  the  universal 
impression  had  been  that  the  Bulgarians  were  in 
the  lowest  state  of  ignorance,  except  such  as  had 
become  Hellenized,  and  had  adopted  the  Greek 
language.  Every  spring,  there  was  an  advent  of 
Bulgarian  shepherds  and  ostlers  in  the  streets  of 
the  capital, — strong,  rude  men  in  sheepskin  cloth- 
ing, with  their  shrieking  bagpipes  and  rude  coun- 
try dances,  dashing  their  sheepskin  caps  upon  the 
pavement  to  every  passer-by  lor  bakshish.  They 
seemed  but  little  above  savage  life. 

A much  higher  class  were  the  Bulgarian  garden- 
ers, quiet,  industrious  men,  skilful  in  their  work, 
with  a natural  eye  for  the  picturesque  and  the 
beautiful.  My  Turkish  neighbor,  the  Hekim  Bashi, 
had  six  of  them  to  cultivate  his  garden ; and  there 
was  no  garden  on  the  Bosphorus  to  compare  with 


262 


Among  the  Turks. 


it.  As  our  knowledge  of  this  people  increased,  our 
interest  in  them  became  stronger.  Dr.  Riggs  vis- 
ited Varna  and  neighborhood,  and  found  much  en- 
couragement for  the  distribution  of  the  Scriptures. 

When  I visited  the  United  States,  in  1856,  I 
was  commissioned  by  the  Constantinople  station 
to  press  upon  the  secretaries  of  the  Board  the  ne- 
cessity of  a mission  to  the  Bulgarians.  The  sec- 
retaries felt  the  full  force  of  the  argument,  but  the 
resources  of  the  Board  were  not  such  as  to  allow 
them  to  act. 

It  was  then  agreed  that  I should  present  their 
claims  to  the  Methodist  Episcopal  Board.  1 had 
an  excellent  opportunity  to  do  so,  at  the  great  con- 
ference in  Palmyra,  N.  Y.,  in  the  summer  of  1856. 
This  led  to  the  formation  of  their  mission  to  the 
Bulgarians  on  the  Danube,  and  to  my  becoming 
a Life  Director  of  their  Board, — a recognition  of 
brotherhood  which  I highly  esteem.  If  this  mis- 
sion has  seemed  to  be  somewhat  slow  of  develop- 
ment, it  has  not  been  more  so  than  the  missions  of 
the  American  Board,  and,  unless  the  Russian  war 
should  efface  it,  it  must  lead  to  great  results.  For 
the  first  time  in  history,  a pure  Gospel  is  taught  on 
the  lower  Danube. 

As  the  American  Board  already  had  commenced 
a work  in  Roumelia,  Rodosto  and  Adrianople  being 
occupied,  it  was  agreed  that,  south  of  the  Balkans, 
the  territory  should  be  considered  as  the  mission- 
ary sphere  of  the  Board. 

In  May,  1857,  I went  as  an  explorer  into  this 


Dragoman  Gabriel. 


263 


field.  The  Rev.  Henry  Jones,  an  English  traveller, 
and  afterwards  secretary  of  the  Turkish  Mission 
Aid  Society,  accompanied  me. 

The  authorities  at  Rodosto,  whither  we  went  by 
steamer,  found  our  travelling  permits  not  in  order, 
and  threatened  to  send  us  back.  While  they  were 
discussing  the  question,  we  found  an  opportunity 
quietly  to  depart,  and  we  heard  no  more  from 
them. 

We  went  directly  to  the  house  of  Pastor  Mug- 
gerdich,  the  story  of  whose  “bed”  has  already 
been  told,  and  were  received  with  oriental  hos- 
pitality. It  was  impossible  to  obtain  a man  who 
could  speak  English  and  Bulgarian;  and  Mr.  J. 
knowing  nothing  but  English,  was  excluded  from 
a great  share  of  the  enjoyments  of  the  tour,  since 
I could  only  occasionally  act  as  his  dragoman. 

I inquired  of  Pastor  M.  if  a Bulgarian  of  good 
repute  could  be  found,  who  could  speak  Greek  and 
Turkish,  as  well  as  his  own  language.  “ Gabriel 
is  just  the  man  for  you,  serious,  intelligent,  amia- 
ble, and  always  interested  in  evangelical  truth.” 
I made  an  arrangement  with  the  said  Gabriel  to 
accompany  us  as  dragoman  and  servant.  Neither 
of  us  could  forecast  the  results.  One  result  to  him 
has  been,  his  permanent  entrance  into  the  evan- 
gelic work;  and  he  is  now  an  ordained  preacher 
of  the  Gospel  in  the  mission  on  the  Danube. 

We  found,  to  our  surprise,  a large  Bulgarian 
population  in  the  region  of  Adrianople,  where  we 
stopped  and  spent  the  Sabbath.  A small  Arme- 


264 


Among  the  Turks. 


man  community  was  here  formed,  and  through 
them  we  ascertained  many  interesting  facts  with 
regard  to  the  Bulgarians.  They  were  rapidly  in- 
creasing south  of  the  Balkans,  and  were  manifest- 
ing a great  desire  for  education.  A Bulgarian 
teacher  had  been  to  our  book-store,  and  bought  a 
large  number  of  tracts  and  Testaments  as  reading- 
books  in  his  school.  He  had  put  out  the  Greek 
language,  and  welcomed  any  book  he  could  find 
in  Bulgarian.  I first  learned  from  him  of  the 
depth  of  the  national  feeling,  everywhere  spring- 
ing up,  with  regard  to  the  restoration  of  the  na- 
tional language. 

I called  upon  the  pasha,  in  order  to  present  my 
travelling  firman,  and  ask  for  an  order  for  post- 
horses  to  Philippopolis.  I found  the  Greek  bishop 
in  deep,  earnest,  low  conversation  with  the  pasha, 
and  I could  only  make  known  my  request,  which 
was  readily  granted,  and  depart. 

I easily  found  out  the  cause  of  the  bishops  earn- 
estness with  the  pasha.  A Bulgarian  sheep  mer- 
chant had  established  in  his  village  a school  for 
Bulgarians,  and  had  excluded  Greek;  whereas  the 
policy  of  the  church  was  to  Hellenize  the  Bul- 
garians, and  allow  nothing  but  the  Greek.  The 
bishop,  about  a week  before,  had  visited  the  school, 
and  demanded  that  a Greek  teacher  should  have 
charge  of  it.  The  founder  of  the  school  told  the 
bishop  not  to  trouble  himself  about  the  language, 
since  he  did  not  pay  any  thing  for  the  school. 
The  bishop  was  the  stronger  man.  From  words 


The  Greek  Bishop. 


265 


he  proceeded  to  blows,  threw  the  merchant  down, 
and,  in  his  righteous  anger,  might  have  beaten 
him  to  death,  but  that  his  own  men  interfered. 
The  bloody  Bulgarian  had  to  keep  his  house  a few 
days,  until  he  could  appear  before  the  pasha.  The 
bishop  had  already  prepared  the  case  by  proving 
that  the  merchant  assaulted  the  bishop,  and  he 
only  defended  himself.  He  hadn’t  touched  him 
himself,  his  attendants  had  beaten  him  for  his  im- 
piety. So  the  Bulgarian  was  thrown  into  prison, 
and  was  lying  there  at  the  time.  I afterwards 
learned  that  he  got  free  by  paying  twenty  thou- 
sand piastres  to  the  bishop.  The  case  excited  such 
indignation  among  the  Bulgarians,  that  I heard 
many  say  with  suppressed  breath,  “No  more  Greek 
bishops  for  us ! ” After  all,  it  was  the  bishop’s 
head  that  was  broken. 

In  a few  days,  the  Bulgarian  recovered,  and  the 
honor  in  which  he  was  held  by  the  people  was  the 
measure  of  their  detestation  of  the  bishop.  It  was 
only  one  of  many  instances  in  which  the  worst 
oppressors  of  the  Christians  were  their  own  clergy. 

On  our  way  to  Philippopolis,  we  overtook  a man 
who  was  riding  by  himself,  and  who  saluted  us 
in  Greek.  I soon  perceived,  by  his  physiognomy, 
that  he  was  not  Greek,  but  rather  Bulgarian,  and  I 
asked  him  to  what  race  he  belonged.  I was  quite 
astonished  to  hear  him  reply,  uEya6  eljui  IlavXixav os” 
(I  am  a Paulician)!  I did  not  suppose  that  any 
remnant  of  that  old  and  very  interesting  sect  was 
in  existence.  He  knew  but  little  of  their  history, 


266 


Among  the  Turks. 


He  knew  only  that  once  they  were  very  numerous 
that  Philippopolis  was  their  chief  city,  and  that  per- 
secution had  destroyed  them.  Five  villages  were 
all  that  remained.  They  were  in  the  church  of 
Rome,  and  had  an  Italian  priest  to  look  after  them. 
He  was  a pleasant,  intelligent  man.  His  repre- 
sentations of  the  ignorance  of  the  Bulgarian  peas- 
antry was  painful  in  the  extreme,  and  may  have 
been  colored  by  his  prejudices  as  a Romanist. 

In  Philippopolis,  we  found  a great  excitement 
about  the  termination  of  serfdom,  and  the  freedom 
of  the  serfs.  Serfage  existed  before  the  Mohamme- 
dan conquest.  At  the  conquest,  all  who  became 
Moslems  retained  their  lands,  serfs,  and  whatever 
possessions  they  had.  I found  here,  to  my  sur- 
prise, Turks  who  did  not  speak  Turkish,  or  who 
spoke  it  very  imperfectly,  their  common  language 
being  Bulgarian.  On  inquiry  I found  they  were 
no  Turks  at  all.  They  were  Moslems,  not  Turks. 
By  race,  they  were  Slavs,  like  the  Christian  Bul- 
garians. I fell  in  with  an  officer  of  the  Turkish 
army,  who  spoke  English.  He  declared  himself  to 
be  a Slav.  Most  of  the  Moslems  there  were  Slavs, 
and  some  of  them  retained  secretly  certain  Chris- 
tian rites.  He  believed  the  time  would  come  when 
there  would  be  a great  return  of  these  Moslem 
Slavs  to  Christianity.  He  would  rather  be  a Chris- 
tian than  a Moslem,  but  being  in  the  army,  it  was 
impossible.  “But,”  said  he,  “the  day  is  coining!” 
Thousands  of  this  cast  of  thinking  lost  their  hopes 
when  Sir  Henry  Bulwer,  as  English  ambassador, 


Hatti  Humayun. 


267 


betrayed  the  cause  of  freedom  of  conscience  in 
Turkey. 

We  met,  at  the  pasha’s  konak,  commissioners 
sent  by  the  Porte  to  inquire  into  the  serfdom,  and 
the  degree  in  which  it  came  to  an  end. 

It  appeared  that,  upon  the  promulgation  of  the 
Hatti  Humayun,  the  people  had  been  incited  by 
their  leaders,  and  perhaps  by  Lord  Stratford  de 
Redcliffe’s  influence,  to  claim  their  freedom.  The 
Porte  also  had  declared  that  serfage,  like  the  slave- 
trade,  must  come  to  an  end.  This  was  firmly  re- 
sisted by  the  land-owners.  The  people  sent  a dep- 
utation to  the  Porte.  The  deputies  were  all  im- 
prisoned. A larger  number  was  sent  with  the  same 
result.  Then  the  people  rose  insisting  that  they 
would  all  go  to  prison.  They  knew  they  could 
rely  upon  the  English  ambassador  as  their  friend. 
The  Porte  was  in  straits,  fearing  an  insurrection 
of  the  land-owners,  and  also  fearing  England,  who 
then  had  a power  which  she  has  since  sacrificed. 

I asked  one  of  the  commissioners  how  the  thing 
would  end.  He  made  up  faces,  which  probably 
meant  “nothing  will  come  of  it”;  and  then  added, 
“little  by  little!”  He  became  more  communica- 
tive, at  length.  I found  he  was  a Greek  Moslem, 
and  spoke  the  Greek  perfectly.  “If  the  people 
hold  out,  they  will  get  free.”  They  did  hold  out 
and  serfage  came  to  an  end.  In  Bosnia,  it  re- 
quired however  the  strong  arm  of  Orner  Pasha  to 
bring  the  Moslem  land-owners  to  submission. 

At  the  same  time  with  serfage,  the  whole  Bulga- 


268 


Among  the  Turks. 


nan  people  arose  to  two  other  questions : their  lan- 
guage and  their  church  government.  The  Greek 
church,  with  the  sanction  of  the  Turkish  govern- 
ment, had  introduced  the  Greek  liturgy  into  all 
the  Bulgarian  churches,  and  Greek  bishops  ruled 
the  flock,  and  very  carefully  fleeced  it  three  times 
a year.  To  throw  off  the  Greek  language  and  the 
Greek  bishops,  was  the  vow  of  every  Bulgarian 
heart.  To  have  schools,  newspapers,  a literature 
of  their  own,  were  among  their  strongest  aspira- 
tions. Ten  years  before,  when  I inquired  about 
the  Bulgarians  in  Macedonia,  they  were  spoken  of 
as  “animals.”  Now,  they  were  roused  to  a sudden 
life.  And  this  is  one  of  the  incidental  results  of 
the  Ilat t i Humayun.  Most  of  its  provisions  were 
never  carried  out.  But  it  gave  the  people  a knowl- 
edge of  their  rights.  It  was  to  them  a political 
education.  It  wrought  a revolution  in  their  ideas, 
and  that  has  led  to  a revolution  in  their  condition. 

On  returning  we  spent  the  Sabbath  at  the  large 
village  or  city  of  Orta-keuy,  composed  of  Moslems 
and  Christians.  It  was  a special  feast-day  in  the 
church,  and  about  forty  pilgrims,  to  some  shrine  at 
Tatar-Bazajik,  were  to  return.  We  went  out  to 
see  them  come;  the  population,  arranged  on  two 
sides  of  a very  broad  street,  awaited  them.  There 
was  no  noise,  no  rude*  conduct.  The  children  were 
well-behaved.  We  had  never  seen,  in  any  land, 
among  any  people  of  any  faith,  so  large  an  assem- 
bly, of  such  a promiscuous  character,  so  well-be- 
haved. There  was  no  soldiery,  and  we  saw  no 


Bulgarian  Schools. 


269 


police;  and  we  said,  this  Bulgarian  people  is  en- 
tirely different  from  other  peoples. 

At  length  the  cavalcade  appeared,  forty  horse- 
men in  Indian  file.  As  they  entered  among  the 
people,  each  one  took  a child  on  before  him,  and 
forty  men  and  forty  children  passed  on  quietly  to 
the  church.  Seeing  that  we  were  strangers,  the 
ephoroi , or  chief  men  of  the  church,  with  true  po- 
liteness, conducted  us  to  a place  where  we  could 
see  the  ceremony  of  reception  of  the  pilgrims. 
Each  one  was  blessed  in  turn,  and  soon  all  quietly 
dispersed  to  their  homes. 

The  ephoroi  took  us  next  to  their  school,  which 
they  had  good  reason  to  show  with  pride.  They 
lamented  the  want  of  Bulgarian  books;  they  had 
the  Bulgarian  Testament  edited  by  Dr.  Riggs.  I 
found  that  many  peasants  had  purchased  that  Tes- 
tament who  knew  not  a letter  of  the  alphabet;  but 
they  believed  that,  some  time  or  other,  their  chil- 
dren would  learn  to  read ! Such  faith  always  re- 
moves mountains. 

The  ephoroi  complained  of  the  double  taxation 
of  the  government  and  of  the  bishop.  After  all 
that,  they  had  their  priests  and  schools  to  support. 
The  bishop  came  round  to  every  house  three  times 
a year,  with  his  train  of  followers,  gathering  up 
rice,  wheat,  barley,  butter,  cheese’  fowls,  eggs, 
sheep,  swine,  money.  No  house  escaped,  no  man 
escaped,  every  house  must  be  blessed,  and  the 
blessing  paid  for;  the  rich  must  entertain  him 
with  a grand  feast,  with  wine  and  music,  and 


270 


Among  the  Turks. 


dancing,  and  things  which  often  accompany  them , 
and  besides  all  this  every  member  of  his  train  ex- 
pects a present.  If  one  is  poor,  he  can’t  escape, 
and  if  one  is  rich,  the  bishop  knows  better  than 
the  pasha  what  he  is  worth;  and  if  he  should  be 
disposed  to  hold  back  at  all,  the  bishop  goes  to 
the  pasha  and  the  tivo  grind  him  together . 

“But,”  I said,  “if  you  had  Bulgarian  bishops, 
they  would  do  just  the  same,  after  getting  the 
power.”  “Never,  never,  we  Bulgarians  love  each 
other.  We  are  one  family.  Our  bishops  would  all 
be  good  men!” 

Athanase,  the  Greek  teacher,  probably  did  not 
relish  the  conversation.  He  came  to  our  room  at 
the  khan.  He  had  something  on  his  mind.  He 
wanted  to  tell  me  about  the  Turkish  oppressions. 
I listened  to  him  with  eagerness.  It  was  my  ob- 
ject to  learn  all  the  facts  I could.  He  then  told 
me  a harrowing  story  of  the  governor’s  seizing  a 
beautiful  maiden  and  taking  her  to  his  harem,  and 
the  awful  cruelties  he  perpetrated  upon  friends  of 
the  poor  girl  who  tried  to  rescue  her.  I took  down 
the  chief  points.  I was  determined  that  atrocity 
should  be  made  public  at  Constantinople,  and  in 
England,  and  America,  and  that  Lord  Stratford  de 
Redcliffe  should  know  every  particular.  I thought 
of  even  going  to  the  old  monster,  and  telling  him 
that,  by  his  own  law,  he  could  not  escape  Gehenna. 
And  then,  it  occurred  to  me  that  Greeks  sometimes 
exaggerate;  and  that  the  story  was  a little  too 
complete,  rounded  out  into  a fulness  of  iniquity, 


Jason  and  the  Argonauts. 


271 


a little  suspicious ! On  inquiry,  I found  that  the 
whole  thing  was  a fabrication ; and  when  I threat- 
ened Athanase  with  exposure,  he  begged  with  such 
abject  terror,  that  I let  him  go.  How  many  he 
had  actually  deceived  with  this  well-told  story, 
who  can  tell?  I have  met  this  same  story,  in  all 
its  chief  points,  so  often,  that  it  is  evidently  the 
stock  in  trade  of  a certain  class  of  story-tellers, 
who  love  to  practise  upon  the  credulity  of  for- 
eigners. That  outrages  of  this  nature  have  oc- 
curred in  Turkey,  is  undoubtedly  true.  That  every 
Greek  dragoman  manufactures  them  for  every  trav- 
eller who  falls  into  his  hands,  is  equally  true.  It 
is  not  absolutely  necessary  for  one  to  put  unlimited 
faith  in  all  that  he  hears  from  people  of  that  class. 
And  yet,  it  is  very  hard  for  a traveller  to  dis- 
believe any  thing,  especially  if  it  is  wonderful. 
There  is  a place  on  the  Bosphorus,  called  Jason’s 
Wharf.  A distinguished  and  eloquent  divine  asked 
what  that  meant?  His  attendant  coolly  told  him 
“it  was  where  Jason  and  his  Argonauts  landed, 
when  they  were  in  quest  of  the  Golden  Fleece!” 
“What  a conservator  of  historic  truth  tradition 
is ! ” exclaimed  the  learned  traveller ! He  doubt- 
less put  it  in  his  note-book,  and  has  charmed  his 
people  with  it.  I was  just  behind  him,  and  heard 
it  all.  I did  not  wish  to  break  his  pleasing  delu- 
sion, by  telling  him  that  I had  often  seen  the  Eng- 
lish steamer  “Jason”  coaling  there,  in  the  times  of 
the  Crimean  war,  and  perhaps  that  might  explain 
the  name! 


272 


Among  the  Turks. 


Our  return  to  Constantinople  was  by  land;  and 
the  impressions  we  received  of  a people  waking 
out  of  sleep  were  only  deepened. 

A report  of  this  tour  was  made  to  the  annual 
meeting  of  the  Turkish  missions.  A fuller  report, 
upon  the  whole  subject  of  a mission  to  the  Bulga- 
rians, was  drawn  up  by  Dr.  Schauffler  and  myself, 
adopted,  and  sent  to  the  American  Board,  and  to 
the  Turkish  Missions’  Aid  Society,  London;  and 
the  Bulgarian  mission  south  of  the  Balkans  was 
thus  inaugurated. 

Since  then,  the  progress  of  this  interesting  peo- 
ple has  been  most  hopeful.  They  attained  what 
then  seemed  so  difficult,  the  exclusive  manage- 
ment of  their  own  schools,  language,  liturgy  and 
church  government.  They  have  their  own  bishops, 
and  instead  of  the  Greek  patriarch,  they  have  as 
their  civil  and  ecclesiastical  head  a Bulgarian  Ex- 
arch. They  were  making  unexampled  progress, 
when  the  benevolent  interference  of  Russia  in- 
volved them  in  the  horrors  of  the  Eastern  con- 
flict. Those  who  shall  survive  the  sword,  the  fam- 
ine, and  the  pestilence,  the  two  latter  invariable 
attendants  of  these  Eastern  wars,  will  have  to  be- 
gin anew,  in  the  deepest  poverty,  their  interrupted 
course.  May  it  be  under  such  circumstances  as 
shall  involve  no  future  upheavals ! Oppressive 
government,  frequent  attempts  at  insurrection  in- 
cited by  foreign  agents,  and  bloody  wars,  have 
been  the  constant  obstacles  to  any  regular  prog- 
ress. The  Bulgarians  are  naturally  peaceable,  in- 


Russian  and  Turkish  Millstone.  273 


dustrious,  social,  quiet;  but  instead  of  being  al- 
lowed to  choose  their  own  way,  and  work  out  the 
problem  of  national  life  and  progress,  they  have 
been  ground  between  the  Russian  upper  and  the 
Turkish  nether  millstone,  to  their  ruin. 

They  will  again  rally.  They  have  a strong,  in- 
vincible national  life  and  character,  and  I rejoice 
to  bequeath  to  my  heirs  the  memory  of  what  I 
have  attempted  to  do  for  their  deliverance. 


CHAPTER  XVIII. 


EDUCATION. 

About  the  middle  of  this  century,  the  methods 
of  prosecuting  Christian  work  in  unevangelized 
lands  began  to  receive  a new  and  earnest  atten- 
tion among  the  responsible  conductors  of  foreign 
operations.  In  some  lines  of  effort,  very  great  good 
has  resulted.  The  native  church  and  the  native 
pastor  were  brought  into  their  true  position.  The 
absolute  importance  of  self-support  and  self-develop- 
ment were  urged  upon  the  native  churches,  with 
admirable  results,  and  they  have  become  watch- 
words of  the  work  through  Asia  and  Africa,  and 
the  islands  of  the  ocean. 

Among  the  topics  of  discussion,  no  subject  re- 
ceived so  much  attention  as  that  of  education;  and 
no  one  caused  such  wide  divergence  of  opinion. 

Up  to  the  time  of  this  discussion,  the  educators 
in  the  work  had  been  carrying  forward  their  in- 
stitutions to  higher  efficiency,  and  introducing  an 
enlarged  curriculum  of  study. 

In  1854,  the  American  Baptist  Board  of  Missions 
sent  the  Rev.  Drs.  Peck  and  Grainger  to  India,  and 
the  year  following,  the  American  Board  sent  the 
Rev.  Drs.  Anderson  and  Thompson  to  India  and 


English  Language  Proscribed.  275 


Turkey.  The  result  of  these  delegations  was,  that 
the  character  of  the  education  of  nearly  all  the 
missionary  institutions  of  the  highest  grade  was 
wholly  changed.  The  English  language  was  pro- 
scribed, and  the  curriculum  of  studies  reduced  to  a 
vernacular  basis.  Many  schools  were  closed,  some 
missionaries  came  home,  and  considerable  friction 
was  occasioned,  but  the  new  system  was  rigidly 
enforced. 

There  have  been  three  systems  advocated,  with 
reference  to  education  in  unevangelized  lands.  The 
first  is  the  vernacular.  No  foreign  languages  should 
be  taught.  Teachers  and  native  pastors  require 
nothing  but  their  own  language.  By  acquiring 
foreign  languages  they  are  tempted  to  enter  other 
employments,  or  are  puffed  up  with  a sense  of 
their  superiority,  and  their  spiritual  earnestness  is 
injured. 

The  second  is  that  of  no  education  at  all.  The 
Gospel  should  be  preached,  and  education  should 
be  left  to  take  care  of  itself.  This  is  one  step  be- 
yond the  position  taken  by  Dr.  Anderson,  in  revo- 
lutionizing the  system  then  existing.  The  Baptist 
mission  at  Burrisal,  India,  has  been  an  advocate 
and  example  of  this  system.  President  Seelye,  of 
Amherst  College,  seems  to  advocate  it  in  his  “Lec- 
tures on  Missions.”  I quote  from  his  fifth  lecture. 

“It  is  admitted,  on  all  hands,  that  the  apostolic 
method  was  that  of  direct  evangelization.  The 
apostles  did  not  plant  schools.  They  preached  the 
Gospel  and  planted  churches,  and,  so  far  as  we  can 


276 


Among  the  Turks. 


learn,  they  left  all  questions  of  education  to  adjust 
themselves,  as  the  new  spirit  which  followed  their 
labors  would  direct”  (p.  146). 

“ If  we  should  go  to  the  heathen  as  Paul  did, 
determined  to  know  nothing  among  them  save 
Jesus  Christ  and  him  crucified ; attempting  no 
schools  for  the  unconverted,  but  establishing  these 
only  to  train  those  who  have  become  Christ’s  dis- 
ciples, for  the  new  work,  in  the  new  relations  of 
life,  into  which  they  are  called,  speaking  wisdom 
among  them  that  are  perfect,  I can  not  but  believe 
that  the  number  would  be  immeasurably  increased 
of  those  whose  faith  should  stand,  not  in  the  wis- 
dom of  men,  but  in  the  power  of  God”  (p.  149). 

He  sums  up  the  subject  in  the  following  con- 
cluding sentence  of  the  lecture:  “In  Christian  or 
unchristian  lands,  therefore,  the  teaching  of  schools 
is  alone  valuable  when  applied  to  cultivate  the  un- 
derstanding of  those  toliose  wills  are  already  con- 
verted, or  when  penetrated  through  and  through 
with  the  preaching  of  Christ,  and  him  crucified, 
to  those  who  are  dead  in  sin”  (p.  154). 

On  page  144  he  maintains  that  the  moral  nature 
is  not  reached  through  the  intellect,  and  he  would 
therefore,  on  philosophical  grounds,  condemn  edu- 
cation as  barren  of  good  results,  although  he  ad- 
mits (page  147),  that  it  may  have  very  debasing 
influences. 

The  third  system  which  has  been  advocated  is 
that  of  giving  the  soundest  Christian  education 
possible  to  youth  of  both  sexes,  on  our  missiou 


Burrisal  Experiment. 


277 


fields.  It  would  give  to  unconverted  children — 
contrary  to  Dr.  Seelye’s  principles — and  even  to 
adults,  the  knowledge  of  letters;  hoping  to  reach 
their  moral  natures  through  their  understandings. 

The  above  theories  have  all  been  tried,  under 
circumstances  favorable  to  testing  their  merits. 

The  Baptist  mission  at  Burrisal,  India,  was  pros- 
ecuted mainly  without  education.  That  was  left 
to  take  care  of  itself.  The  preaching  of  the  Gos- 
pel, pure  and  simple,  was  to  do  the  whole  work. 
Such  undivided  attention  to  one  line  of  action  is, 
for  a time  very  effective ; and  in  this  case  great  re- 
sults seemed  to  follow.  In  1861,  there  were  three 
thousand  one  hundred  native  Christian,  and  four 
hundred  and  forty-seven  communicants  (Mullen’s 
Ten  Years  in  India,  p.  56). 

But  what  was  the  state  of  education  ? Mrs.  Mar- 
tin had  had.  a girls’  boarding-school,  with  twenty- 
five  scholars,  and  two  or  three  adult  classes,  with 
a few  women  in  them.  But,  at  the  above  date,  the 
girls’  school  was  reduced  to  eight,  and  no  adults 
were  reported.  There  were  three  small  boys’ 
schools,  with  an  average  of  twenty -one  each; 
but  there  is  nothing  said  about  their  being  con- 
verted children.  In  this  Christian  community, 
there  were  five  hundred  and  ninety-two  boys,  of 
whom  five  hundred  and  twenty-nine  were  grow- 
ing up  without  being  able  to  read  one  sentence 
in  the  word  of  God,  and  having  no  claim,  in- 
deed, while  unconverted,  to  any  intellectual  light. 
There  were  four  hundred  and  nine  girls,  of  whom 


278 


Among  the  Turks. 


four  hundred  and  one  were  growing  up  in  equally 
hopeless  ignorance,  to  be  suitable  helpmeets  to 
their  future  stolid  consorts.  The  intellect  was  as 
completely  ignored  as  President  Seelye  could  wish. 

But  the  mission  saw,  by  bitter  experience,  that 
the  results  were  bad ; and  felt  compelled  to  estab- 
lish a system  of  education. 

There  is  no  abler  or  more  impartial  observer  of 
the  results  of  different  systems  and  methods,  than 
Dr.  Mullen;  and,  in  another  place,  he  remarks  (p. 
151):  “Are  our  native  converts  getting  the  sound 
broad  Christian  education  which  they  need?  For 
instance,  in  the  missions  in  the  suburbs  of  Cal- 
cutta, three  missions,  containing  three  hundred 
and  sixty  converts,  have  eight  hundred  and  sixty- 
two  boys  at  school,  but  two  others,  with  two  thou- 
sand three  hundred  and  forty-five  converts,  have 
only  two  hundred  and  seventeen  boys  at  school, 
and  two  missions  with  four  hundred  and  fifty-seven 
converts,  have  no  schools  at  all ! 

“ In  all  these  missions  there  are  six  thousand  six 
hundred  native  Christians,  and  the  number  of  girls 
receiving  education  in  them  all  is  ninety  ! 

“ In  Chota  Nagpore,  with  two  thousand  four  hun- 
dred converts,  the  boarding-schools  contain  fifty- 
eight  boys  and  thirty-three  girls.  When  the  year 
1861  ended,  there  were  no  other  schools  in  the 
mission ! 

“ In  the  Decca  missions,  with  two  hundred  and 
five  converts,  twelve  boys  and  six  girls!  In  Jes- 
sore,  with  five  hundred  converts,  one  hundred  and 


The  Example  of  Paul. 


279 


fifty-four  boys  (a  good  proportion)  but  only  seven 
girls.” 

The  above  statements  are  sufficient  to  show  that 
President  Seelye’s  plan  has  been  fully  tried  and 
found  wanting.  It  has  been  tried  tod,  by  able, 
devoted,  enthusiastic  men,  and  given  up  as  de- 
structive to  the  interests  of  evangelization.  One 
fact  only  is  wanting.  It  is  not  stated  how  many 
of  the  few  scholars  were  converted.  Dr.  Seelye 
maintains  that  none  but  the  converted  should  be 
educated.  From  the  fewness  of  the  scholars  it 
may  be  inferred  that  most  of  them  were  regarded 
as  converts,  and  if  so,  his  system  has  had  the 
^ fullest  possible  trial,  that  is,  a trial  to  the  point 
of  becoming  intolerable,  and  has  been  laid  aside. 

What,  then,  shall  we  do  with  the  example  of 
Paul?  These  excellent  men  believed  they  were 
following  his  example.  Were  they  mistaken?  I 
reply  Paul  could  not  establish  Christian  schools 
and  colleges,  if  he  would.  There  was  no  Chris- 
tian literature,  no  system  of  Christian  public  in- 
struction, no  teachers,  no  freedom  for  Christians  to 
act  in  that  direction,  and  no  patrons  to  meet  the 
heavy  expense.  Neither  did  he  build  churches; 
and  his  example  in  either  case  does  not  apply  to 
us.  But,  further,  was  not  the  Apostolic  Church 
very  soon  corrupted? 

In  a little  more  than  two  centuries  after  the 
death  of  the  Apostle  John,  Constantine  almost 
paganized  the  church.  Peoples  rushed  in  with  all 
their  heathen  festivals,  changing  only  the  names. 


280 


Among  the  Turks. 


Most  of  the  heathen  festivals  and  observances  of 
Italy  and  Asia  Minor  are  found  in  the  Roman  and 
Greek  churches,  to  this  day.  Little  will  be  gained 
by  the  labors  of  modern  missions,  if  they  are  to 
result  in  nothing  purer,  nothing  more  abiding  than 
the  past.  At  all  events,  the  experience  of  missions 
during  this  century,  so  far  as  can  now  be  seen, 
tends  towards  a great  development  of  education. 
No  society,  no  body  of  men,  no  theorists,  have 
been  able  to  resist  it. 

But  while  some  have  fully  agreed  to  the  neces- 
sity of  common  school  education,  they  have  been 
willing  to  do  nothing  beyond  that,  except  a limited 
vernacular  training  for. a native  ministry.  This  is 
the  position  that  w^as  taken  by  the  senior  secre- 
tary of  the  American  Board,  in  1855.  Not  only  in 
India,  but  in  Turkey  also,  the  study  of  the  English 
language  must  be  abandoned,  and  no  studies  pur- 
sued for  which  the  vernacular  languages  did  not 
furnish  the  means.  With  the  very  limited  amount 
of  science,  philosophy,  and  history,  which  they 
possess,  education  was  cut  down,  at  once,  to  a 
meagre  form.  So  late  as  1874,  Dr.  Anderson  states 
his  views  as  follows : 

“I  now  offer  some  practical  suggestions,  though 
with  diffidence,  as  to  the  best  manner  of  working 
Protestant  missions  among  the  heathen,  in  pres- 
ence of  missions  from  the  Romish  Church. 

“ 1st.  Not  by  using  their  weapons.  If  we  do, 
w'e  shall  be  beaten  in  the  use  of  them.  A good 
while  since,  missionaries  from  Constantinople  wrote 


Jesuit  Schools. 


281 


that  the  Jesuits  had  attractive  schools,  teaching  the 
modern  languages,  and  the  fine  arts,  and  the  ac- 
complishments; and  that  they  would  be  likely  to 
draw  away  the  best  youth,  if  the  Protestant  mis- 
sionaries had  no  such  schools.  The  reply  was,  that 
Protestants  can  not  go  into  that  line  of  operations. 
Such  schools  are  the  forte  of  the  Jesuits,  and  do 
what  we  may,  they  would  out-do  us  in  that  direc- 
tion” (Lectures  on  Missions,  p.  292). 

No  one  worthy  to  be  a missionary,  or  an  educa- 
tor, ever  proposed  the  Jesuit  schools  as  a pattern 
to  follow.  Nor  are  the  Jesuits  formidable  competi- 
tors in  the  matter  of  education.  I have  worked  by 
their  side  all  my  life,  and  seen  their  great  French 
College  go  to  ruin.  Give  the  two  systems  a fair 
trial,  the  Protestant  and  the  Jesuit,  in  education; 
and  if  the  Jesuit  survives,  let  him  survive.  It  is 
the  “survival  of  the  fittest.”  I object  to  the  admis- 
sion made  by  the  venerable  secretary. 

If,  however,  you  have  no  schools,  or  very  infe- 
rior schools,  the  Jesuits  will  undoubtedly  take  the 
advantage  offered  them.  It  \vas  so  in  this  case,  at 
Constantinople.  The  Bebek  Seminary  was  allowed 
to  exist  for  a while,  and  also  the  female  boarding 
school.  Ultimately,  both  were  closed,  and  in  their 
stead,  vernacular  institutions  were  opened  else- 
where. The  worst  results  anticipated  followed, 
and  the  whole  theory  has  been  finally  abandoned. 
It  was  tried  by  its  warmest  advocates,  and,  if  suc- 
cess had  been  possible,  it  would  have  succeeded  in 
their  hands. 


282 


Among  the  Turks. 


It  has  failed  as  signally  in  India  as  in  Turkey. 
On  this  point,  we  have  the  eloquent  testimony  of 
Dr.  Mullen,  of  the  Allahabad  Conference  of  Mis- 
sionaries, of  the  veterans  Dr.  Wilson  and  Dr.  Duff, 
and,  finally,  of  the  American  missionaries  of  the 
Mahratta  Mission,  who  now,  after  twenty  years  of 
experience,  and  of  observation  of  the  two  systems, 
are  earnestly  calling  for  institutions  of  a higher 
education.  The  use  of  English,  so  much  insisted 
upon,  results  from  various  circumstances. 

There  must  be  some  linguistic  study  in  a course 
of  education.  The  nature  of  the  human  mind  de- 
mands it.  Every  system  of  education  without  it, 
has  been  barren  of  good  results.  And  the  native 
pastor,  especially,  must  have  resources  beyond  the 
poverty  of  his  own  language,  or  he  will  never 
maintain  himself  as  an  acceptable  teacher  of  truth. 
If  there  are  any  exceptions  to  this,  they  are  so  rare 
as  to  prove  the  rule. 

As  so  large  a proportion  of  foreign  missionaries 
and  educators  are  Anglo-Saxons,  the  English  has 
been  naturally  chosen.  Its  wide  diffusion  by  com- 
merce and  colonization  favor  it.  Its  rich  stores  of 
Christian  thought,  science,  and  philosophy  make  it 
the  most  useful  for  this  purpose,  and  it  seems  des- 
tined to  form  a band  of  sympathy  and  intercourse 
among  the  nations,  beyond  any  other  language. 
Dr.  Wilson  says  of  it,  “The  English  language  is 
the  grand  store-house  of  knowledge  in  literature, 
science,  and  religion;  and  if  missionaries  are  to 
have  any  thing  to  do  with  the  mind  of  India,  as 


Importance  of  English. 


283 


it  appears  developed  in  the  most  active  and  ad* 
vancing  classes  of  society,  they  can  not  slur  the 
English  language,  in  their  efforts  to  advance  the 
cause  of  Christianity,  either  by  education,  by  the 
press,  by  prelection,  or  by  public  preaching.  With 
this  conviction  the  mission  has  been  deeply  im- 
pressed, ever  since  its  first  establishment.  Year 
by  year,  this  conviction  has  been  strengthened  by 
the  experience  and  observation  of  all  its  members, 
and  that,  without  the  disparagement  or  neglect  of 
any  of  the  vernacular  instrumentalities,  which  can 
be  made  to  bear  on  the  advancement  of  our  holy 
faith,  and  the  grand  triumph  of  grace  and  truth 
in  India.” 

The  venerable  Dr.  Duff  is  still  more  eloquent  in 
the  same  line  of  defence,  but  his  remarks  are  too 
extended  to  be  here  quoted. 

The  conviction  of  the  necessity  of  abandoning 
the  purely  vernacular  system,  in  higher  education, 
does  not  belong  to  any  one  mission  or  society.  It 
is  so  nearly  universal  that  it  may  be  said,  gener- 
ally, the  system  has  utterly  failed,  and  the  English 
language  has  returned  to  its  rightful  place  as  an 
instrument  of  education.  But  few  of  those  who 
were  dispossessed  of  their  positions  by  refusal  to 
join  in  the  new  experiment  survive,  in  old  age,  to 
enjoy  the  vindication  of  their  course,  and  “the  re- 
venges of  time.” 

It  had  evidently  been  decided  to  close  both  the 
seminaries  at  Constantinople,  and  open  them  in 
the  interior,  on  an  entirely  different  basis.  Fully 


284 


Among  the  Turks. 


convinced  that  this  new  system  was  erroneous  in 
principle,  and  must  be  disastrous  in  effect,  I should 
have  retired  to  some  other  department  of  labor, 
leaving  that  plan  of  working  to  those  who  believed 
in  it.  I was  providentially  spared  the  necessity 
of  further  opposing  it,  by  being  unexpectedly  in- 
vited to  continue  my  life’s  work  under  other  cir- 
cumstances. 

Christopher  R.  Kobert,  Esq.,  of  New  York,  had 
visited  Constantinople,  in  1856,  just  at  the  close  of 
the  Crimean  war.  Seeing,  along  the  shores  of  the 
Bosphorus,  a boat  laden  with  bread,  the  appear- 
ance and  grateful  aroma  of  which  drew  his  atten- 
tion, he  inquired  where  it  was  made,  and  this  led 
to  our  acquaintance,  out  of  which  has  grown  Kob- 
ert College.  But  for  that  incident,  secluded  as  I 
was  in  the  village  of  Bebek,  five  miles  from  the 
city,  we  should  never  have  met.  The  lost  screw 
and  steam  engine  before  spoken  of,  the  steam  mill 
and  bakery,  the  work  provided  for  the  persecuted, 
the  laundry,  the  churches,  the  college,  are  all  links 
in  that  chain  which  seems  to  be  chance,  but  is 
strong  and  sure  as  the  will  of  God. 

The  idea  of  the  college  did  not  originate  with 
me.  The  sons  of  my  esteemed  and  beloved  asso- 
ciate Dr.  Dwight,  the  father  of  the  mission,  first 
proposed  it. 

The  correspondence  which  Mr.  Kobert  com- 
menced with  me,  in  1858,  resulted  in  the  experi- 
ment of  establishing  a Christian  college  in  Turkey. 

It  was,  then,  a doubtful,  an  untried  experiment 


Christian  College  Proposed.  285 

Tlie  probabilities  of  failure  consisted  in  the  division 
of  Eastern  populations.  Religion  lias  divided  them 
into  the  Greek  Church,  the  Armenian  Church,  the 
Roman  Catholic  Church,  the  Protestant  Church; 
and  among  all  these  there  are  subdivisions,  not 
tending  to  unity.  There  are  Moslems  and  Jews. 
The  Bulgarians  were  breaking  loose  from  the  Greek 
Church,  and  the  religious  aspects  of  the  East  were 
unquiet. 

The  spirit  of  race  was  also  strong.  The  different 
nationalities  composing  the  population  of  Turkey 
have  preserved  their  separate  existence,  organiza- 
tion, and  national  spirit  with  wonderful  tenacity, 
under  all  governments,  religions,  and  systems,  in 
pagan,  Christian,  and  Moslem  times.  These  it  was 
said  will  never  unite  in  one  institution  of  learning. 
To  suppose  it  possible  is  absurd. 

But,  on  the  other  hand,  it  was  urged,  the  East 
has  made  great  progress  in  enlightenment.  The 
old  system  of  things  is  broken  up.  There  is  more 
freedom  of  thought.  There  is  a large  element  in 
Eastern  society  that  rightly  apprehends  and  es- 
teems freedom  of  conscience,  without  being  infi- 
del. A Christian  college,  that  shall  offer  the  best 
intellectual  training,  and  as  broad  a culture  as  our 
best  New  England  colleges,  will  meet  the  wants 
of  this  class,  of  whatever  race  or  faith. 

The  Scriptures  would  be  the  authoritative  source 
of  religious  and  moral  instruction.  The  Gospel 
would  be  clearly  and  faithfully  preached,  the  Bible 
read,  and  prayer  offered  morning  and  evening,  but 


286 


Among  the  Turks. 


the  rights  of  conscience  would  be  held  sacred.  It 
would  be  a Christian  college,  preparing  young  men 
to  enter  upon  professional  study,  or  into  any  of 
the  active  pursuits  of  life. 

In  full  harmony  with  this  plan,  the  connection 
of  twenty-two  years  with  the  American  Board 
came  to  an  end,  but  the  work  in  which  I had 
been  engaged  only  assumed  another  form;  and, 
on  entering  upon  it,  I considered  myself  more  a 
missionary  to  Turkey  than  before.  I was  to  labor, 
so  far  as  possible,  for  all  its  peoples,  without  dis- 
tinction of  race,  language,  color,  or  faith. 


CHAPTER  XIX. 


ROBERT  COLLEGE. 

The  experiment  of  a college  having  been  de- 
cided upon,  in  1859,  the  first  step  was  to  purchase 
a site.  I had  fixed  upon  one  which  seemed  un- 
equalled by  any  other  on  the  Bosphorus.  It  was 
impossible  to  obtain  it.  The  twenty-fourth  site  ex- 
amined was  purchased,  near  the  close  of  the  year; 
not  what  we  wanted,  but  the  best  that  could  be 
obtained. 

Mr.  Robert  had  proposed,  originally,  to  give  thirty 
thousand  dollars  towards  the  enterprise.  The  at- 
tempt made,  in  1860-61,  to  raise  a fund  sufficient 
to  carry  out  the  design  was  abandoned,  in  conse- 
quence of  our  pro-slavery  insurrection  and  war. 
Mr.  R.  was  not  a man,  having  put  his  hand  to  the 
plough,  to  look  back;  and  I returned  to  Constanti- 
nople, to  erect  the  building.  Before  that  could  be 
done,  it  was  thought  this  Southern  storm  would 
pass  over! 

Sultan  Abdul  Medjid  died  soon  after  my  arrival. 
Abdul  Aziz  ascended  the  throne  and  a new  set  of 
ministers  came  into  power.  His  favorite,  Mehmet 
Ali,  was  a man  of  splendid  appearance,  fearless 


288 


Among  the  Turks. 


character,  and  desperate  morals.  His  kiosk  over- 
looked the  site  upon  which  we  began  work,  by 
digging  a well.  The  new  sultan  often  held  his 
nightly  revels  there,  and  the  pasha  declared  his 
determination  to  allow  nothing  to  be  built  there. 
A Turkish  gentleman  of  great  intelligence,  who 
had  shown  me  repeated  proofs  of  friendly  regard, 
strongly  advised  me  to  drop  all  thoughts  of  build- 
ing there.  “ If  you  do  so  quietly,  you  will  make 
him  your  friend  to  help  you  elsewhere.  If  you 
persist,  and  try  to  carry  your  case  by  foreign  in- 
fluence, he  has  that  revengeful  character,  that  he 
will  make  your  enterprise  impossible.”  I found, 
on  inquiry,  that  his  character  was  even  worse  than 
this  friend  had  represented ; and  after  due  consul- 
tation with  our  advisory  committee,  the  work  there 
was  given  up. 

Just  then  was  offered  the  first  site  I had  selected; 
and  it  was  purchased,  with  the  proviso  of  paying 
over  the  money  when  I should  first  have  leave 
from  government  to  erect  the  college.  This  was 
obtained,  after  some  months  of  delay,  and  the 
money  was  accordingly  paid.  All  the  friends  of 
the  enterprise  rejoiced  in  this  purchase,  and  won- 
dered at  its  successful  issue.  The  Turkish  gov- 
ernment had  guarded  these  glorious  banks  of  the 
Bosphorus  for  four  hundred  years  from  being  oc- 
cupied at  any  prominent  point  by  any  Christian 
institution.  The  Jesuits,  with  all  their  craft,  their 
intrigues,  and  their  political  power  and  push,  had 
always  been  baffled  by  this  Moslem  jealousy. 


Moslem  Schools. 


289 


The  permit  for  the  college  was  not  easily  ob- 
tained. The  minister  of  public  instruction,  a cer- 
tain Sami  Pasha,  declared  that  the  Christian  com- 
munities of  the  empire  already  had  more  schools, 
more  books,  more  education  and  intelligence,  than 
the  Moslem  inhabitants,  and  his  business  was  to 
bring  the  Moslem  schools  up  to  a level  with  the 
Christian  schools.  This  frank  admission  of  an  un- 
deniable fact  was  refreshing  in  a Turkish  official; 
but,  until  he  was  displaced,  there  was  no  progress 
toward  the  attainment  of  our  object. 

His  successor,  Kemal  Effendi,  was  an  intelligent 
and  reasonable  man.  He  demanded  a full  pro- 
gramme of  the  college  studies,  and  a declaration 
that  I would  conform  to  the  laws  of  the  depart- 
ment of  public  instruction;  which,  as  no  laws  ex- 
isted, I was  ready  to  do.  The  leave  so  long  sought 
was  thus  obtained.  Every  thing  had  been  kept  as 
quiet  as  possible,  but  our  friends  the  Jesuits  had 
taken  the  alarm.  The  influence  of  the  French 
and  Russian  embassies  were  sufficient  to  arrest  the 
work.  My  neighbor,  the  Abbe  Bore,  director  of 
the  French  College  of  Bebek,  was  specially  busy. 
His  private  secretary  told  a friend  that  he  had 
written  thirteen  notes  that  day  with  regard  to  the 
American  College,  and  he  wondered  at  the  Abbe’s 
excitement  about  it.  Every  Turk  belonging  to  the 
Russian  party,  or  having  any  affiliations  with  the 
Russian  embassy,  opposed  it.  A’ali  Pasha,  the  cel- 
ebrated diplomat  in  all  the  foreign  relations  of  the 
Porte,  drew  hack.  Ha  had  made  a false,  step,  Ha 


290 


Among  the  Turks. 


had  not  dreamed  of  such  opposition  from  auch 
sources. 

No  positive  withdrawal,  however,  was  made;  but 
only  the  intimation  that  I must  wait  a little.  Cer- 
tain formalities  between  the  departments  of  public 
works  and  public  instruction  were  to  be  finished, 
and  in  a few  days,  I should  have  leave  to  go  on. 
Those  few  days  extended  to  seven  years . The  Sub- 
lime Porte  did  not  care  a fig  about  the  question, 
but  it  did  not  wish  to  offend  its  great  enemies,  the 
Russians,  nor  its  great  friends,  the  French.  This 
has  always  been  the  character  of  Turkish  diplo- 
macy, to  trim  between  parties  on  questions  not 
vital  to  the  Turks  themselves,  and  to  play  off*  one 
party  against  another. 

It  was  very  difficult,  to  use  a military  phrase,  to 
develop  the  enemy,  to  ascertain  the  relative  forces 
that  would  be  employed  in  the  contest.  Mr.  J.  P. 
Brown,  our  interpreter  and  secretary  of  legation, 
believed  the  government  would  ere  long  yield  the 
point.  He  had  been  long  in  diplomatic  service, 
and  had  carried  many  measures  which  required 
long  and  patient  following  up.  The  active  prose- 
cution of  the  question,  under  Mr.  Morris,  fell  to 
him.  When  at  length  it  became  evident  that  there 
was  a settled  determination  not  to  allow  the  col- 
lege to  be  erected  on  that  site,  I proposed  to  hire 
the  empty  premises  of  the  Bebek  Seminary,  and 
commence  the  college  itself  without  asking  leave. 

Adet  (custom,  precedent),  is  a grand  source  and 
fountain  of  law,  of  legal  decision,  in  the  Turkish 


Name  for  the  College. 


291 


administration.  I had  conducted  an  institution  of 
learning,  in  that  building,  for  twenty  years,  and 
no  Turkish  authority  could  possibly  interfere  with 
me.  Mr.  Robert  advanced  the  money  very  readily , 
for  the  thorough  repairing,  painting,  and  papering 
of  the  establishment,  the  purchase  of  a geologi- 
cal cabinet,  and  all  the  apparatus  for  a laboratory 
and  a course  of  study  in  physical  science. 

In  order  to  send  forth  our  programmes,  it  was 
needful  to  fix  upon  a name.  This  was  found  un- 
expectedly difficult.  No  name  could  be  proposed 
that  did  not  find  warm  opponents.  American  Col- 
lege, Anglo-American,  Washington,  the  College  of 
the  Bosphorus,  Oxford  (which  is  the  translation  of 
Bosphorus),  and  many  other  terms,  were  proposed 
and  rejected.  It  seemed  easier  to  establish  the  re- 
ality, than  to  get  the  name.  I finally  said,  “What 
shall  we  do,  gentlemen  ? I propose  that  we  call  it 
Robert  College ! ” supposing  that  this  proposition 
would,  in  like  manner,  find  warm  opponents  and 
sharp  critics,  as  every  other  name  had.  On  the 
contrary,  it  was  received  with  universal  approba- 
tion. They  said,  first  of  all,  it  means  nothing,  here. 
It  touches  nobody’s  sensibilities,  and  nobody’s  pre- 
judices. It  sounds  well,  is  a name  both  French 
and  English.  It  was  run  through  six  or  eight  lan- 
guages, with  their  terminals,  and  found  to  fit  them 
all.  If  any  one  asks  the  meaning,  there  is  a good 
and  satisfactory  reply  to  give.  No  suggestions  of 
a further  consideration  were  listened  to,  and  thus 
the  name  was  irrevocably  fixed  at  a blow. 


292 


Among  the  Turks. 


When  communicated  to  Mr.  Robert,  he  posi- 
tively rejected  it;  bnt  the  committee  said,  “It  is 
our  business  to  fix  upon  the  name  for  this  coun- 
try, and  no  other  has  any  concern  in  it.” 

The  growth  of  the  college,  the  first  two  years, 
was  slow,  yet  encouraging,  and  after  that,  was 
rapid.  The  government  took  no  notice  of  it  what- 
ever. The  Abbe  Bore  witnessed  its  growth,  while 
his  own  college  was  declining  ; and  he  was  at 
length  recalled  to  Rome.  His  successor  wound 
up  the  concern.  The  Abbe  was  a man  of  great 
attainments,  but  he  was  too  great  a politician,  and 
too  fond  of  intrigue.  He  had  so  many  irons  in  the 
fire,  that  some  of  them  burned  in  the  furious  heat, 
and  burned  his  fingers  when  he  tried  to  pull  them 
out.  I met  him  once,  at  Sir  Philip  Francis’.  He 
had  been  attentively  examining  a superb  edition 
of  “Reynard”  (the  Fox).  He  closed  it  with  the 
words,  “ A sarcasm,  I believe ! ” and  retired  with  a 
great  deal  of  formal  dignity.  No  book  could  more 
fitly  represent  his  own  character  and  life. 

Neither  Mr.  Robert  nor  myselPhad  any  intention 
of  giving  up  the  claim  to  build  the  college  on  the 
chosen  site.  The  American  legation  not  being 
able  to  bring  the  question  to  any  conclusion,  I 
endeavored  to  act  by  direct  appeal  to  the  grand 
vizir  and  minister  of  foreign  affairs.  It  was  kindly 
received,  and,  had  we  been  disposed  to  trust  to 
appearances,  there  was  every  prospect  of  success. 
But  A’ali  Pasha,  who  had  doubtless  given  his  word 
to  our  great  enemies  that  the  college  should  never 


Bulwer’s  Treachery. 


293 


be  built,  found  means  to  thwart  what  measures 
the  grand  vizir  had  ordered. 

The  case  was  at  length  laid  before  Sir  Henry 
Bulwer.  He  was  a man,  we  knew,  of  no  princi- 
ple ; but  he  knew  that  to  carry  the  measure  would 
get  him  credit  in  England.  He  took  hold  of  it 
with  the  intention  of  carrying  it  through.  After 
a long  time,  and  wearisome  delays,  he  wrote  me 
a note,  saying  that  the  question  was  decided,  and 
that,  within  three  days,  I should  have  leave  to 
go  on. 

I next  received  a note  from  him,  telling  me  that 
I had  made  an  unwise  and  inconsiderate  bargain, 
in  purchasing  that  place,  and  the  consequences 
should  justly  fall  on  my  own  head.  He  saw  no 
reason  why  the  English  embassy  should  have  any 
further  trouble  with  regard  to  it ! 

It  was  a treachery  so  base  that  I made  no  reply 
to  it,  and  had  nothing  more  to  do  with  Sir  Henry 
Bulwer.  I felt  curious,  however,  to  know  the  rea- 
son for  such  a sudden  facing  about.  Nor  was  it 
at  all  difficult  to  find. 

He  had  received  a magnificent  “gift”  from  the 
Pasha  of  Egypt,  with  a request  that  he  would  ar- 
range some  important  and  pressing  affairs  with  the 

Porte.  Another  was  sent  to  the  Countess  G , 

one  of  Sir  Henry’s  mistresses;  and,  of  course,  he 
undertook  the  pasha’s  business.  Among  the  con- 
ditions made  by  A’ali  Pasha,  in  return,  was,  that 
he  should  throw  that  college  question  overboard; 
which  he  accordingly  did,  as  not  worth  a moment’s 


294 


Among  the  Turks. 


consideration.  It  is  a good  specimen  of  Sir  Henry’s 
character.  In  similar  circumstances,  he  would  have 
thrown  overboard  any  English  interest,  with  equal 
coolness. 

Lord  Lyons  succeeded  Sir  Henry  Bulwer,  and 
would  have  secured  all  we  asked,  had  he  remained 
a little  longer.  A’ali  Pasha  had,  at  length,  prom- 
ised it,  and  would  not  have  dared  to  play  false 
with  him.  The  last  note  which  Lord  Lyons  wrote, 
on  leaving  Constantinople  for  Paris,  was  to  thank 
A’ali  for  his  promise.  But,  before  Lord  Lyons  had 
time  to  reach  Paris,  His  Highness  A’ali  Pasha  sent 
for  me,  wishing  to  have  a personal  interview  at 
a designated  hour.  He  then  proposed  to  “swap” 
lots.  The  one  he  offered  was  worthless.  I told 
him  so,  and  he  laughed  quite  heartily.  As  there 
was  neither  wit  nor  stupidity  in  my  reply,  the 
diplomatic  meaning  of  his  laughter  is  not  appar- 
ent. He  made  one  more  attempt  at  u swapping,” 
and  gave  it  up.  But  he  was  angry,  although  nat- 
urally a man  of  a very  amiable  disposition,  as 
every  diplomat  should  be  and  is.  He  said  in  the 
hearing  of  one  who  reported  it,  “Will  this  Mr. 
Hamlin  never  die,  and  let  me  alone  about  this 
college!”  What  could  he  hope  to  gain  by  my 
dying?  I had  told  him  that  the  question  did  not 
depend  upon  my  life,  or  any  other  man’s  life.  The 
college  was  in  the  hands  of  an  organized  corpora- 
tion, which  was  self-perpetuating,  and  would  never 
give  up  one  of  its  rights. 

Seven  years  this  contest  had  lasted,  and,  in  the 


Permission  Granted. 


225 


meantime,  the  building  we  had  would  not  contain 
our  students.  About  thirty  applicants  had  been 
rejected,  each  of  the  last  two  years,  which  was  a 
sure  indication  that  many  more  would  have  ap- 
plied, but  for  the  known  fact  of  rejection. 

One  day,  when  I was  thinking  what  step  I 
should  next  take,  and  was  at  my  “wit’s  end,”  Mr. 
Morris’  messenger  entered,  with  a note. 

It  was  a note  of  congratulation  that  the  long 
contest  was  ended.  It  contained,  also,  a copy  of 
His  Highness  A’ali  Pasha’s  brief  note  to  him,  very 
nearly  as  follows:  “Please  inform  Mr.  Hamlin  that 
he  may  begin  the  building  of  the  college  when  he 
pleases.  No  one  will  interfere  with  him,  and  in 
a few  days  an  Imperial  Irade  will  be  given  him ! ” 

It  was  a mystery  of  good  news ! It  was  an 
almost  incredible  gift  of  God,  coming  when  least 
expected,  when  most  needed ! 

The  “Imperial  Irade”  is  a tenure  of  property 
most  highly  valued,  the  safest,  the  most  sacred, 
that  can  be  given.  We  had  never  dared  to  ask 
for  it.  It  was  now  bestowed  without  our  asking ! 

The  building  was  erected,  and  the  college  trans- 
ferred to  it,  before  we  understood  in  full,  if  we 
ever  did,  the  motives  which  led  the  Turkish  gov- 
ernment to  so  unexpected  a measure. 

A number  of  persons  enter  into  it,  but  the  time 
to  write  the  full  history  is  not  yet.  Mr.  Morris  of 
Philadelphia,  our  minister  resident,  Mr.  Seward, 
Mr.  G.  D.  Morgan  of  New  York,  Dr.  Seropyan, 
Admiral  Farragut,  all  had  an  active  share  in  it; 


296 


Among  the  Turks. 


but  there  can  be  no  doubt  that  singular  misappre- 
hension, on  the  part  of  the  Turkish  government, 
contributed  to  the  efficacy  of  other  motives,  than 
those  we  urged. 

During  all  this  contest,  the  severest  things  said 
about  the  Turkish  government  were  said  directly  to 
its  highest  officers  and  not  to  the  public  papers. 
When  A’ali  Pasha  finally  yielded,  he  recognized 
this,  I think,  in  the  uniform  kindness  of  his  treat- 
ment. His  younger  sons  came  often  and  pleasantly 
to  visit  the  college.  When  I asked  him  to  have  the 
goodness  to  order  all  the  material  I should  import 
to  pass  free  of  duty,  he  replied,  u I will  speak  with 
Kiani  Pasha,  chief  of  customs,  with  regard  to  it, 
and  you  can  arrange  with  him.”  I feared  it  meant 
a negative.  But  when  I went  to  Kiani  I found  it 
all  arranged;  and  I never  had  the  slightest  diffi- 
culty in  passing  all  the  iron,  nearly  two  hundred 
tons,  the  cement  and  bricks  from  Marseilles,  the 
planks  from  Boumania,  with  nails,  locks,  glass, 
and  whatever  else  was  required  from  various  ports 
without  any  delay,  and  without  one  cent  for  duties. 

The  Turks  will  better  bear  very  vigorous  treat- 
ment directly  to  them , than  about  them . Vitupera- 
tion, though  eagerly  read,  does  very  little  good,  and 
besides  it  stirs  up  evil  passions  and  all  mischief 

The  corner-stone  of  the  building  was  laid,  July 
4,  1869,  with  appropriate  ceremonies.  Hon.  E.  Joy 
Morris  made  the  first  address,  and  laid  the  stone. 
A mass  of  documents  had  been  put  into  a copper 
box,  and  subjected  for  some  hours  to  oven  heat,  so 


The  Greek  Orator. 


297 


as  thoroughly  to  desiccate  them,  and  then  it  was 
carefully  soldered  up.  This,  having  been  placed  in 
a cavity  in  the  corner-stone,  was  cemented  in  with 
boiling  asphalt,  and,  during  the  operation,  persons 
from  the  assembly  threw  in  coins,  copper  and  sil- 
ver, American,  Turkish,  German,  English,  Greek, 
French,  Italian.  Addresses  were  made  in  English, 
French,  Turkish,  Greek,  Armenian,  and  Bulgarian. 
Sir  Philip  Francis,  and  the  Rev.  Canon  Gribble, 
took  part  in  the  exercises.  The  Greek  orator  very 
eloquently  compared  the  building,  the  corner-stone 
of  which  had  just  been  laid,  with  the  neighboring 
fortress,  built  by  Mehmet  II.  for  the  taking  of  Con- 
stantinople, and  the  destruction  of  the  Byzantine 
empire.  “ It  stands  on  higher  ground  than  those 
towers.  It  dominates  them.  Its  forces  are  spir- 
itual and  eternal.  It  shall  see  them  pass  away.” 

The  building  is  one  hundred  and  thirteen  feet  by 
one  hundred  and  three,  external  measurement,  with 
a court  in  the  centre  for  light,  ventilation,  and  ac- 
cess by  galleries.  The  stone  is  the  same  as  that  of 
the  fortress  built  in  1452-53.  Four  and  a quarter 
centuries  having  had  no  apparent  effect  upon  it, 
the  material  may  be  regarded  as  good.  It  is  fire- 
proof, the  floors  being  of  iron  beams  with  brick 
arches,  and  the  division  walls  of  brick.  It  is  con- 
structed with  great  solidity,  and  is  one  of  the  most 
prominent  buildings  upon  the  Bosphorus. 

If  time  shall  affect  any  part,  it  will  be  the  quoins, 
horizontal  lines,  and  cornice  of  light-colored  sand- 
stone, introduced  to  relieve  the  sombre  color  of  the 


298 


Among  the  Turks. 


limestone.  But  when  all  these  perish,  there  will 
be  nearly  two  feet  of  very  solid  wall  behind  them ; 
and  marble  should  be  used  in  replacing  them. 
Motives  of  economy  prevented  its  use  originally. 
When  the  working  plans  were  completed,  an  esti- 
mate of  the  cost  was  asked  from  practical  building 
architects.  The  lowest  estimate  was  £14,000.  It 
actually  cost  but  £12,000. 

The  building  was  occupied  by  the  college  May, 
15,  1871;  but  the  formal  opening  was  reserved  to 
the  visit  of  the  Hon.  William  H.  Seward,  our  late 
distinguished  secretary  of  state,  and  occurred  on 
the  Fourth  of  July.  There  is  a kindly  notice  of 
the  college,  and  of  the  ceremonial  opening,  in  the 
volume  which  records  his  journey  round  the  world. 

This  college,  reduced  in  numbers  by  the  derange- 
ments of  the  present  war,  has  been  regarded  as  a 
great  success  in  gathering  students  from  eighteen 
nationalities,  from  twelve  languages,  and  from  all 
the  religions  of  the  East. 

Its  site,  unsurpassed  for  the  varied  charms  and 
magnificence  of  scenery,  affords  ample  scope  for 
future  development.  There  have  been  but  two  in- 
stances of  fatal  sickness,  in  the  fourteen  years  of 
the  existence  of  the  college,  although  the  students 
come  often  from  malarious  districts,  with  consti- 
tutions saturated  with  the  poison.  Its  successful 
planting  has  been  followed  by  that  of  other  simi- 
lar institutions  at  Beirut,  at  Cairo,  at  Aintab,  and 
Harpoot.  This  fact  proves  conclusively  that  the 
time  for  the  establishment  of  the  Christian  college 


The  College  as  a Model. 


299 


in  the  East  had  come.  Such  education  supplies  a 
felt,  an  acknowledged  want.  To  a certain  extent, 
other  institutions  among  the  other  nationalities 
have  copied  from  it,  and  been  incited  by  it  to  a 
higher  and  better  course  of  study.  Although  it 
has  encountered  opposition  from  certain  quarters, 
it  has  quietly  pursued  its  course,  turning  neither 
to  the  right  hand  nor  the  left.  Its  diploma  is  now 
acknowledged  by  all  the  institutions  of  France 
as  equivalent  to  their  own.  Its  sphere  of  influ- 
ence and  usefulness  is  constantly  widening.  When 
these  troubles  of  war  shall  have  passed,  I question 
not  it  will  start  on  a new  course. 

Just  before  the  opening  of  the  college,  in  May, 
Mr.  Robert  visited  Constantinople.  His  visit  was 
noticed  in  the  newspapers,  and  came  to  the  knowl- 
edge of  his  highness,  A’ali  Pasha,  the  grand  vizir, 
who  for  seven  years,  either  as  minister  of  foreign 
affairs,  or  as  prime  minister,  had  opposed  the  build- 
ing of  the  college.  On  this  occasion,  as  on  others, 
he  exhibited  that  trait,  for  which  the  Osmanlee  is 
famed,  of  giving  in  ivholly  and  frankly , if  at  all. 

Through  our  secretary  of  legation,  J.  P.  Brown, 
Esq.,  he  invited  Mr.  Robert  and  myself  to  a per- 
sonal interview  at  his  palace,  and  received  us  with 
the  greatest  cordiality  possible.  He  told  Mr.  Rob- 
ert that  his  imperial  majesty,  the  sultan,  had  or- 
dered him  (the  grand  vizir)  to  bestow  upon  Mr. 
R.  a decoration  as  a sign  of  his  majesty’s  high  ap- 
probation. Mr.  Robert,  in  courtly  and  courteous 
language,  begged  the  grand  vizir  to  ask  his  maj- 


300 


Among  the  Turks. 


esty’s  leave  to  decline  the  honor  and  to  express 
the  great  pleasure  he  had  in  the  assurance  of  his 
majesty’s  approbation.  The  pasha  was  both  aston- 
ished and  amused.  He  had  probably  never  heard 
oi  a man’s  declining  a “ decoration  in  brilliants”!! 
The  impression  upon  the  public  was  excellent — 
that  Mr.  Robert  was  a gentleman,  of  antique  re- 
publican wisdom,  simplicity,  and  prudence,  who 
wished  to  do  good,  but  did  not  fancy  honors  out 
of  the  sphere  of  his  own  citizenship. 

One  of  the  early  and  sinister  prophecies  against 
the  college  had  so  much  of  probability,  that  its 
entire  failure  was  hardly  to  be  looked  for.  I refer 
to  the  race  hatred  that  was  supposed  to  exist.  On 
the  contrary,  a more  harmonious  college  does  not 
exist  in  any  land.  Not  only  are  the  students  of 
many  nationalities,  but  the  faculty  of  instruction, 
as  well.  The  preponderating  element  is  American, 
but  it  has  also  the  Greek,  Armenian,  Bulgarian, 
German,  Italian,  French,  and  Turkish  professors. 

After  the  faculty  meeting  on  Monday  evening, 
an  hour  is  spent  socially  with  the  families,  refresh- 
ments are  partaken  of,  a short  portion  is  read  from 
the  word  of  God,  and  all  kneel  together  to  com- 
mend the  college  to  his  almighty  care  and  love. 

Mr.  Robert  has  stood  by  the  college  in  all  its 
difficulties,  with  unfaltering  resolution,  and  has 
expended  more  than  two  hundred  thousand  dol- 
lars upon  its  founding  and  development.  All  that 
remains  to  insure  the  prosecution  of  its  great  work 
is,  the  endowment  of  four  professorships.  We  have 


The  Work  not  Finished. 


301 


labored  together  for  almost  twenty  years  with  un- 
broken harmony.  When  we  have  differed  in  opin- 
ion, each  has  recognized  the  right  to  differ.  We 
have  grown  old  in  the  service.  We  shall  soon 
hear  the  recall  from  Him  under  whose  banner  we 
have  served  in  this  warfare.  Anticipating  this, 
we  earnestly  commend  the  college  to  the  Chris- 
tian hearts  to  whom  God  has  given  power  to  aid 
it,  and  to  perfect  the  work  which  he  has  signally 
blessed. 


CHAPTER  XX. 


FLAGUE,  CHOLERA,  MALARIA. 

When  I entered  my  own  hired  house  in  Pera,  in 
the  spring  of  1839,  a friend  gave  me  a bottle  of 
medicine  for  the  plague.  In  1837  it  had  raged  in 
Constantinople,  and  among  its  victims  were  Mrs. 
Dwight  and  child,  of  the  American  Mission.  It 
was  taken  for  granted  that  every  few  years  its 
ravages  would  be  repeated  and  every  head  of  a 
family  must  have  his  plan  of  defence.  This  bottle 
contained  the  plague , and  must  not  be  opened  until 
the  disease  should  actually  appear.  Its  contents 
had  been  prepared  in  the  following  manner.  A 
drop  from  a plague  pustule,  in  a moribund  patient, 
had  been  taken  and  carefully  mixed  by  violent 
agitation  with  a gallon  of  pure  water.  Then  one 
drop  of  that  mixture  was  taken  and  in  like  manner 
mixed  with  another  gallon  of  pure  water.  As  a 
gallon  is  estimated  at  seventy-six  thousand  eight 
hundred  minims,  or  drops,  there  would  be  mingled 
in  the  second  gallon  the  seventy-seven  thousandth 
part  of  one  drop  of  plague  matter  very  nearly.  In 
the  third  gallon  there  would  be  less  than  the  five 
hundred  and  eighty-nine  millionth  of  a drop.  This 
process  had  been  carried  on  with  most  laborious 


The  Plague  Drop. 


303 


fidelity  to  the  thirty-sixth  gallon,  where  it  was  be- 
lieved to  have  arrived  at  a degree  of  potency  that 
would  triumphantly  meet  the  plague.  This  thirty- 
sixth  “potentiality”  would  require  one  hundred  and 
seventy-six  figures  in  the  denominator  to  express 
the  fraction  of  a plague  drop  found  in  the  ultimate 
gallon.  When  it  was  announced  as  “ bottled-up 
plague”  I looked  upon  it  with  awe  and  reverence; 
but  when  I found  liow  it  had  been  bottled  up,  I 
threw  it  into  the  Bosphorus.  There  seemed  to  be 
little  agreement  as  to  any  mode  of  treatment.  The 
greatest  safety  was  in  seclusion.  Its  greatest  rav- 
ages were  among  the  Mussulmans  whose  fatalism 
and  trust  in  Allah  prevented  their  taking  any  pre- 
cautions. Like  the  cholera  it  begins  in  low  filthy 
places  and  there  gathers  strength  to  invade  the 
highest  and  healthiest. 

Sultan  Mahmud  had  recently  established  a strict 
quarantine  against  it.  This  was  such  an  outrage 
upon  Moslem  piety  that  he  accompanied  his  firman 
with  a pkilfnl  argument  reconciling  the  measure 
with  Islam.  During  the  first  few  years  of  my  res- 
idence there  were  repeated  cases,  and  at  one  time 
fifteen  deaths  were  reported  in  quarantine,  all  in 
ships  from  Egypt,  but  there  were  no  cases  outside 
the  grounds.  It  would  seem  that  quarantine  laws 
have  been  of  some  use  with  regard  to  this  disease. 
It  has  never  invaded  Constantinople  since  the  quar- 
antine was  established;  and  that  great  enemy  of 
human  life,  the  plague,  I have  never  seen.  It  is 
apt  to  follow  the  campaigns  of  Eastern  armies,  and 


304 


Among  the  Turks. 


the  Russians  may  bring  a more  formidable  foe  than 
themselves.  The  poor  inhabitants,  however,  will 
be  the  chief  sufferers.  They  can  not  flee,  while 
armies  can  burn  their  infected  material,  change 
their  quarters  and  diet,  and  find  immediate  relief. 

No  quarantine  has  been  found  effectual  to  stop 
the  progress  of  cholera.  It  comes  irregularly  every 
five  to  ten  years,  seeks  out  its  victims,  does  its  work 
ruthlessly,  and  departs. 

Its  most  terrible  ravages  were  in  the  onset  of 
1865.  During  the  last  days  of  August  of  that  year, 
business  ceased  and  the  great  capital  attended  to 
nothing  but  the  burial  of  the  dead.  By  the  actual 
count  of  an  English  friend,  more  bodies  were  car- 
ried out  of  one  gate  than  the  whole  number  of 
deaths  reported  by  government;  the  latter  hoping 
to  diminish  the  panic  by  false  reports.  On  one  of 
those  days  I went  to  three  pharmacies  in  search  of 
a new  supply  of  laudanum,  and  I met  but  fourteen 
persons,  although  I passed  through  streets  where 
one  is  always  jostled  by  the  crowd.  I met  near 
the  bridge  that  crosses  the  Golden  Horn,  on  the 
Constantinople  side,  an  Armenian  friend  who  said, 
“Don’t  come  this  way,  I have  been  trying  to  dodge 
the  dead  and  can’t  do  it.” 

On  the  first  day  of  September  there  was  an 
evident  diminution  in  the  number  of  new  cases, 
and  in  the  virulence  of  the  attacks.  Its  force  was 
spent.  Every  day  lifted  up  the  gloom  from  the 
city  and  had  not  a terrible  conflagration  made 
many  thousands  homeless,  there  would  have  been 


Practical  Directions. 


305 


a burst  of  joy.  The  fire  swept  from  the  Golden 
Horn  to  the  Sea  of  Marmora,  chiefly  through  Mus- 
sulman quarters,  and  nothing  could  withstand  the 
fury  of  its  course. 

At  the  close  of  these  calamities  I wrote  the  fol- 
lowing letter  home.  It  was  widely  published  at 
the  time,  and  as  it  contains  the  results  of  much 
experience,  it  may  be  worth  preserving. 

“The  cholera,  which  has  just  left  us  after  com- 
mitting fearful  ravages,  is  making  its  way  into  Eu- 
rope, and  will  probably  cross  the  Atlantic  before 
another  summer  has  passed. 

“Having  been  providentially  compelled  to  have  a 
good  degree  of  practical  acquaintance  with  it,  and 
to  see  it  in  all  its  forms  and  stages  during  each  of 
its  invasions  of  Constantinople,  I wish  to  make  my 
friends  in  America  some  suggestions  which  may 
relieve  anxiety,  or  be  of  practical  use. 

“ 1st.  On  the  approach  of  the  cholera,  every  fam- 
ily should  be  prepared  to  treat  it  without  waiting 
for  a physician.  It  does  its  work  so  expeditiously, 
that  while  you  are  waiting  for  the  doctor,  it  is 
done. 

“2d.  If  you  prepare  for  it,  it  will  not  come.  I 
think  there  is  no  disease  which  may  be  avoided 
with  so  much  certainty  as  the  cholera.  But  provi- 
dential circumstances,  or  the  thoughtless  indiscre- 
tions of  some  member  of  a household,  may  invite 
the  attack,  and  the  challenge  will  never  be  refused. 
It  will  probably  be  made  in  the  night,  your  phy- 
20 


306 


Among  the  Turks. 


sician  has  been  called  in  another  direction,  and 
yon  must  treat  the  case  yourself  or  it  will  be  fatal. 

“ 3d.  Causes  of  Attach — I have  personally  inves- 
tigated at  least  a hundred  cases,  and  not  less  than 
three  fourths  could  be  traced  directly  to  improper 
diet,  or  to  intoxicating  drinks,  or  to  both  united. 
Of  the  remainder,  suppressed  perspiration  would 
comprise  a large  number.  A strong,  healthy,  tem- 
perate, laboring  man  had  a severe  attack  of  chol- 
era, and  after  the  danger  had  passed,  I was  curious 
to  ascertain  the  cause.  He  had  been  cautious  and 
prudent  in  his  diet.  He  used  nothing  intoxicat- 
ing. His  residence  was  in  a good  locality.  But 
after  some  hours  of  hard  labor  and  very  profuse 
perspiration,  he  had  lain  down  to  take  his  custom- 
ary nap  right  against  an  open  window  through  loliich 
a very  refreshing  breeze  was  bloiving . Another  cause 
is  drinking  largely  of  cold  water  when  hot  and 
thirsty.  Great  fatigue,  great  anxiety,  fright,  fear, 
all  figure  among  inciting  causes.  If  one  can  avoid 
all  these  he  is  as  safe  from  the  cholera  as  from  be- 
ing swept  away  by  a comet. 

“4th.  Symptoms  of  an  Attach — While  cholera  is 
prevalent  in  a place,  almost  every  one  experi- 
ences more  or  less  disturbance  of  digestion.  It 
is  doubtless  in  part  imaginary.  Every  one  no- 
tices the  slightest  variation  of  feeling,  and  this 
gives  an  importance  to  mere  trifles.  There  is  often 
a slight  nausea,  or  transient  pains,  or  rumbling 
sounds  when  no  attack  follows.  No  one  is  entirely 
free  from  these.  But  when  diarrhoea  commences, 


.Rapidity  of  Attack. 


307 


though  painless  and  slight,  it  is  in  reality  the  skir- 
mishing party  of  the  advancing  column.  It  will 
have  at  first  no  single  characteristic  of  Asiatic 
cholera.  But  do  not  be  deceived.  It  is  the  chol- 
era, nevertheless.  Wait  a little,  give  it  time  to  get 
hold,  say  to  yourself,  4 1 feel  perfectly  well,  it  will 
soon  pass  off/  and  in  a short  time  you  will  repent 
of  your  folly  in  vain.  I have  seen  many  a one 
commit  suicide  in  this  way. 

44  Sometimes,  though  rarely,  the  attack  commences 
with  vomiting.  But  in  whatever  way  it  commences 
it  is  sure  to  hold  on.  In  a very  few  hours  the  pa- 
tient may  sink  into  the  collapse.  The  hands  and 
feet  become  cold  and  purplish,  the  countenance 
at  first  nervous  and  anxious,  becomes  gloomy  and 
apathetic,  although  a mortal  restlessness  and  rag- 
ing thirst  torment  the  sufferer  while  the  powers  of 
life  are  ebbing.  The  intellect  remains  clear,  but 
all  the  social  and  moral  feelings  seem  wonderfully 
to  collapse  with  the  physical  powers.  The  patient 
knows  he  is  to  die,  but  cares  not  a snap  about  it. 

44  In  some  cases,  though  rarely,  the  diarrhoea  con- 
tinues for  a day  or  two,  and  the  foolish  person 
keeps  about,  then  suddenly  sinks,  sends  for  a phy- 
sician, and  before  he  arrives,  4 dies  as  the  fool 
dieth.’ 

44  COURSE  OF  TREATMENT. 

“ 1.  For  Stopping  the  Incipient  Diarrhoea. — The 
mixture  which  I used  in  1848  with  great  success, 
and  again  in  1855,  has  during  this  epidemic  been 


308 


Among  the  Turks. 


used  by  thousands,  and  although  the  attacks  have 
been  more  sudden  and  violent,  it  has  fully  estab- 
lished its  reputation  for  efficiency  and  perfect  safe- 
ty. It  consists  of 

1 part  of  Laudanum, 

1 part  of  Spirits  of  Camphor, 

1 part  of  Tincture  of  Rhubarb. 

Thirty  drops  for  an  adult  on  a lump  of  sugar,  will 
often  check  the  diarrhoea.  But  to  prevent  its  re- 
turn, care  should  always  be  taken  to  continue  the 
medicine  every  four  hours  in  diminishing  doses — 
twenty-five,  twenty,  fifteen,  ten,  nine — when  care- 
ful diet  is  all  that  will  be  needed.  (This  is  labelled 
Mixture  No.  1.) 

“In  case  the  first  dose  does  not  stay  the  diarrhoea, 
continue  to  give  in  increasing  doses  thirty-five, 
forty,  forty-five,  sixty,  at  every  movement  of  the 
bowels.  Large  doses  will  produce  no  injury  while 
the  diarrhoea  lasts.  When  that  is  checked,  then 
is  the  time  for  caution.  I have  never  seen  a case 
of  diarrhoea  taken  in  season  which  was  not  thus 
controlled,  but  some  cases  of  advanced  diarrhoea, 
and  especially  of  relapse,  paid  no  heed  to  it  what- 
ever. As  soon  as  this  becomes  apparent,  I have 
always  resorted  to  this  course.  Prepare  a teacup 
of  starch  boiled  as  for  use  in  starching  linen,  and 
stir  into  it  a full  teaspoonful  of  laudanum  for  an  in- 
jection. Give  one  third  at  each  movement  of  the 
bowels.  In  one  desperate  case  abandoned  as  hope- 
less by  a physician,  I could  not.  stop  the  diarrhoea 


Perfect  rest  Enjoined. 


309 


until  the  seventh  injection,  which  contained  a tea- 
spoonful  of  laudanum.  The  patient  recovered  and 
is  in  perfect  health.  At  the  same  time  I used  pre- 
pared chalk  in  ten-grain  doses  with  a few  drops  of 
laudanum  and  camphor  to  each.  But  whatever 
course  is  pursued,  it  must  be  followed  up,  and  the 
diarrhoea  controlled,  or  the  patient  is  lost. 

“ 2.  Mustard  Poultices. — These  should  be  applied 
to  the  pit  of  the  stomach,  and  kept  on  till  the  sur- 
face is  well  reddened. 

“3.  The  patient,  however  well  he  may  feel,  should 
rigidly  observe  perfect  rest.  To  lie  quietly  on  the 
back  is  one  half  the  battle.  In  that  position  the 
enemy  fires  over  you,  but  the  moment  you  rise 
you  are  hit. 

“When  the  attack  comes  in  the  form  of  diar- 
rhoea, these  directions  will  enable  every  one  to 
meet  it  successfully. 

“4.  But  when  the  attack  is  more  violent,  and 
there  is  vomiting,  or  vomiting  and  purging,  per- 
haps also  cramp  and  colic  pain,  the  following  mix- 
ture, which  we  label  Mixture  No.  2 for  conveni- 
ence of  reference,  is  far  more  effective  and  should 
always  be  resorted  to.  The  missionaries,  Messrs. 
Long,  Trowbridge  and  Washburn,  have  used  it  in 
very  many  cases,  and  with  wonderful  success.  It 
consists  of 

1 part  of  Laudanum, 

1 part  of  Tincture  of  Capsicum, 

1 part  of  Tincture  of  Ginger, 

1 part  of  Tincture  of  Cardamom  seeds. 


310 


Among  the  Turks. 


(If  more  convenient,  camphorated  spirit  may  be 
substituted  for  the  latter).  Dose,  thirty  to  forty 
drops,  or  half  a teaspoonful  in  a little  water,  and  to 
be  increased  according  to  the  urgency  of  the  case. 
In  case  the  first  dose  should  be  ejected,  the  second, 
which  should  stand  ready,  should  be  given  imme- 
diately after  the  spasm  of  vomiting  has  ceased. 
During  this  late  cholera  siege  no  one  of  us  failed  of 
controlling  the  vomiting,  and  also  the  purging,  by, 
at  most,  the  third  dose.  We  have,  however,  inva- 
riably made  use  of  large  mustard  poultices,  strong 
and  pure,  applied  to  the  stomach,  bowels,  calves  of 
the  legs,  feet,  etc.,  as  the  case  seemed  to  require. 

“ Collapse . — This  is  simply  a more  advanced  stage 
of  the  disease.  It  indicates  the  gradual  failing  of 
all  the  powers  of  life.  It  is  difficult  to  say  when  a 
case  has  become  hopeless.  At  a certain  point  the 
body  of  the  patient  begins  to  emit  a peculiar  odor, 
which  I call  the  death  odor,  for  when  that  has 
become  decided  and  unmistakable,  I have  never 
known  the  patient  to  recover.  I have  repeatedly 
worked  upon  such  cases  for  hours  with  no  perma- 
nent result.  But  the  blue  color,  the  cold  extremi- 
ties, the  deeply  sunken  eye,  the  vanishing  pulse, 
are  no  signs  that  the  case  is  hopeless.  Scores  of 
such  cases  in  the  recent  epidemic  have  recovered. 
In  addition  to  the  second  mixture,  brandy  (a  table 
spoonful  every  half  hour),  bottles  of  hot  water  sur- 
rounding the  patient,  especially  the  extremities, 
sinapisms  and  friction,  will  often,  in  an  hour  or 
two,  work  wonders. 


Use  of  Brandy — Thirst. 


311 


“In  case  of  sinking,  brandy  at  intervals  is  all-im- 
portant. I undoubtedly  saved  one  valuable  life  by 
continuing  its  use  with  the  other  means  during 
the  whole  night.  At  seven  o’clock  in  the  morning 
the  patient  fell  into  a quiet  slumber  and  was  saved. 

“ Thirst. — In  these  and  in  all  advanced  cases,  thirst 
creates  intense  suffering.  The  sufferer  craves  wa- 
ter, and  as  sure  as  he  gratifies  the  craving,  the 
worst  symptoms  return,  and  he  falls  a victim  to 
the  transient  gratification.  The  only  safe  way  is 
to  have  a faithful  friend  or  attendant  who  will 
not  heed  his  entreaties.  The  suffering  may  be, 
however,  safely  alleviated  and  rendered  endurable. 
Frequently  gargling  the  throat  and  washing  out 
the  mouth  will  bring  some  relief.  A spoonful  of 
gum-arabic  water,  or  of  chamomile  tea,  may  fre- 
quently be  given  to  wet  the  throat.  “Sydenham’s 
white  decoction,”  an  English  preparation,  may  also 
be  given  both  as  a beverage  and  nourishment,  in 
small  quantities,  frequently.  In  a day  or  two  the 
suffering  from  thirst  will  cease.  In  a large  major- 
ity it  has  not  been  intense  for  more  than  twenty- 
four  hours. 

“Diet. — Bice  water,  arrowroot,  Sydenham’s  white 
decoction,  crust  water,  chamomile  tea,  are  the  best 
articles  for  a day  or  two  after  the  attack  is  con- 
trolled. Chamomile  is  very  valuable  in  restoring 
the  tone  of  the  stomach. 

“ The  Typhoid  Fever. — A typhoid  state  for  a few 
days  will  follow  all  severe  cases;  there  is  nothing 
alarming  in  this.  It  has  very  rarely  proved  fatal. 


312 


Among  the  Turks. 


Patience  and  careful  nursing  will  bring  it  all  right 
The  greatest  danger  is  from  drinking  too  freely. 
When  a patient  seemed  to  be  sinking,  a little 
brandy  and  water  or  arrowroot  and  brandy  have 
revived  him.  In  this  terrible  visitation  of  the  chol- 
era, we  have  considered  ourselves  perfectly  armed 
and  equipped,  with  a hand-bag  containing  Mixture 
No.  1,  Mixture  No.  2 (for  vomiting,  etc.),  a few 
pounds  of  pounded  mustard,  a bottle  of  brandy, 
and  a paper  of  chamomile  flowers,  and  a paper  of 
gum  arabic. 

“ I lay  no  claim  to  originality  in  recommending 
this  course  of  treatment.  I have  adopted  it  from 
suggestions  of  able  and  experienced  physicians. 
Having  been  the  only  doctor  of  many  poor  fam- 
ilies living  near  me,  I have  tried  various  remedies 
recommended  by  physicians,  but  I have  found  none 
to  be  at  all  compared  with  the  above.  During  the 
recent  cholera,  I can  not  find  that  any  treatment 
has  been  so  successful  as  this.”  (Written  at  Con- 
stantinople, Sept.,  1865.) 

The  Mixture  No.  1 was  given  me  by  Hon.  A.  D. 
F.  Foster  of  Worcester,  in  1838,  from  his  family 
physician,  Dr.  Green.  No.  2 was  recommended 
by  an  English  physician  of  long  practice  in  India. 
The  above  letter  was  widely  circulated  in  this 
country  and  I received  many  notes  of  thanks  for 
it,  and  many  have  attributed  to  it  their  rescue 
from  the  destroyer.  These  testimonials,  verbal  and 
written,  have  come  from  places  far  apart,  from 


Contagiousness. 


313 


Florida,  Alabama,  Brazil,  the  Mississippi,  the  Dan- 
ube, and  the  Nile. 

As  to  the  contagiousness  of  the  cholera,  we  have 
always  acted  upon  the  belief  of  its  not  being  con- 
tagious. The  Rev.  Dr.  Washburn,  now  President 
of  Robert  College;  the  Rev.  Dr.  Long,  also  of  Rob- 
ert College,  then  missionary  to  the  Bulgarians;  the 
Rev.  Mr.  Trowbridge  of  Aintab  College,  and  the 
late  Rev.  Dr.  Pratt,  all  went  into  this  work  with 
unrestrained  freedom.  They  visited  the  filthiest 
abodes  of  sickness  and  death  every  day,  worked 
over  the  sick  and  dying,  and  often  breathed  an  at- 
mosphere dank  and  disgusting  with  the  smell  of 
death,  and  they  all  came  through  the  long  cam- 
paign of  six  weeks  unharmed.  They  used  every 
possible  precaution,  watched  their  own  symptoms, 
and  repelled  the  first  advance. 

There  is  one  fact  however  to  be  carefully  ob- 
served. In  no  instance  known  to  us  did  those 
who  washed  the  clothing  and  bedding  of  a de- 
ceased patient  escape  a severe  and  generally  a fa- 
tal attack.  All  such  articles  should  first  be  boiled, 
the  steam  not  inhaled,  then  rinsed  in  pure  water 
and  hung  up  to  dry  without  trituration  by  the 
hand.  In  this  hand-washing  there  is  some  absorp- 
tion that  is  very  peculiar. 

As  in  the  plague,  so  in  the  cholera  the  Moslems 
and  Jews  were  the  greatest  sufferers;  the  latter  for 
their  filth,  the  former  for  their  fatalism.  Filth  and 
fatalism  are  grand  aids-de-camp  of  the  enemy. 
I had  a pleasant  old  Turkish  neighbor.  In  the 


314 


Among  the  Turks. 


height  of  the  cholera  season,  he  was  placidly  pre- 
paring some  long  cucumbers  for  his  evening  meal. 
“ Osman  Effendi,”  said  his  Greek  neighbor,  “dont 
you  know  that  food  is  forbidden,  and  the  govern- 
ment has  ordered  all  the  cucumber  vines  to  be  de- 
stroyed?” “What  do  I care,”  he  replied.  “What 
is  written  is  written  ({.  e.,  on  the  preserved  tablet). 
My  appetite  demands  these  and  I shall  eat  them.” 
He  died  serenely  during  the  night,  and  the  Greek 
told  me  of  the  warning  and  response. 

Another  enemy  to  life  in  Turkey  is  malaria.  All 
its  valleys  are  malarious  and  especially  to  foreign- 
ers. All  its  rivers  and  streams  and  lakes  send  up 
the  destructive  effluvia.  Foreigners  often  discredit 
the  danger  until  experience  gives  them  a lesson. 
It  has  cut  down  many  a young  missionary  at  the 
commencement  of  his  course.  A Scotch  mission- 
ary, the  Rev.  Dr.  Iv , came  a few  years  since  to 

search  out  a good  place  for  a Scotch  missionary 
colony  near  some  Circassian  emigrant  colony.  He 
had  a certain  place  in  view  against  which  I warned 
him  on  account  of  the  malaria.  He  thought  I was 
unfriendly  to  his  project.  He  persisted  in  visiting 
the  place.  Within  two  or  three  weeks  he  returned 
to  Constantinople  to  die  of  congestive  chills. 

But  while  the  native  inhabitants  are  less  affected 
they  suffer  not  a little.  Many  of  our  students 
coming  from  the  interior  have  the  power  of  the 
poison  developed  on  reaching  a different  climate 
and  mode  of  living.  Some  are  old  cases  and  diffi- 
cult to  manage.  The  liver  becomes  enlarged  and 


Greek  Prescription. 


315 


torpid.  Quinine  in  many  such  cases  has  only  a 
temporary  effect. 

I inquired  of  a Greek  physician  over  a hospital 
where  thousands  of  such  cases  had  been  treated 
by  him  during  the  past  ten  years,  and  he  gave  me 
the  following  directions.  I think  I have  applied  it 
to  some  hundreds  of  cases  during  the  past  twen 
ty  years,  and  with  such  success  that  I will  here 
give  it. 

1.  Take  two  grains  of  tartar  emetic  and  dis- 
solve in  a glass  of  water.  Take  one  third  of  this 
each  morning  on  waking.  It  will  act  as  an  emetic 
the  first  morning,  if  not  the  dose  is  too  small  and 
one  grain  may  be  tried.  The  second  and  third 
mornings  the  effect  will  be  less. 

2.  Prepare  twelve  pills  of  quinine,  three  grains 
each.  Take  four  of  them  each  morning  on  wak- 
ing, for  three  mornings,  observing  to  give  fifteen 
minutes  to  each  pill  before  another  is  taken. 

3.  For  one  week  take  the  quinine  in  diminish- 
ing doses  each  morning,  ten,  nine,  eight,  seven, 
six,  five,  four  grains,  after  which  stop  the  quinine, 
and  for  a fortnight  take  five  to  ten  grains  of  car- 
bonate of  iron  before  each  meal.  Diet  light,  but 
nourishing,  soups,  boiled  mutton,  etc. 

AVhatever  may  be  the  philosophy  of  this  course 
of  treatment^  it  is  one  which  has  for  many  years 
been  pursued  with  great  success  in  the  hospital 
of  Balukli. 

Joshua  Jones,  Esq.,  resident  on  Fifth  Avenue, 
New  York,  can  testify  both  to  the  power  of  ori- 


316 


Among  the  Turks. 


ental  malaria  and  to  the  efficacy  of  this  mode  of 
treatment. 

In  the  malarial  season,  travellers  should  be  very 
careful  not  to  expose  themselves  to  the  evening 
air  however  pleasant  and  tempting.  They  should 
eat  but  little  fruit,  if  any,  and  should  take  a grain 
pill  of  quinine  before  each  meal.  Any  great  fa- 
tigue, exposure,  or  taking  cold,  gives  the  poison 
an  opportunity  to  effect  a lodgement.  Every  year 
many  youthful  travellers  learn  too  late  the  neces- 
sity of  these  precautions. 


CHAPTER  XXL 


MOHAMMEDAN  LAW. 

It  has  been  often  affirmed,  in  periodicals  of  the 
highest,  as  well  as  of  the  lowest  authority,  that 
the  Ottoman  empire  has  no  law  but  “the  Koran.” 
One  writer  asserts,  with  great  authority,  that  “the 
Koran  administered  by  a priest”  is  all  the  law  the 
empire  has ! Assertions  of  this  character,  more  or 
less  extended,  are  so  numerous  as  to  form  a large 
part  of  the  literature  of  the  subject  in  the  English 
language,  exposing  us  to  the  wonder  and  contempt 
of  all  oriental  readers. 

That,  twelve  and  a half  centuries  ago,  Moham- 
med’s word  was  received  as  the  only  law  of  the 
faithful,  does  not  prove  that  the  Koran  is  the  only 
law  of  the  Turks.  Any  one  who  will  carefully  read 
it,  will  see  that  only  a small  part  of  it  is  adapted  to 
be  law,  at  all,  and  that  the  wants  of  great  and 
powerful  empires  like  the  empires  of  the  Saracens, 
Moors,  and  Turks,  could  never  be  satisfied  from 
the  brief  suras  of  the  prophet. 

Mohammedan  law  has  grown  up  by  gradual  ac- 
cretions, both  losing  and  gaining,  as  time  and  cir- 
cumstances have  demanded. 

The  first  caliphs,  successors  of  Mohammed,  lean- 


318 


Among  the  Turks. 


in g on  the  prestige  of  the  holy  prophet,  added  to 
the  scant  resources  of  the  Koran  the  “ oral  laics”* 
of  the  prophet.  As  the  empire  grew,  innumera- 
ble cases  presented  themselves  for  which  nothing 
was  found  in  the  Koran:  but  the  oral  laws  of  the 
prophets  were  very  conveniently  drawn  upon  foi 
all  occasions,  and  thus  the  body  of  Mohammedan 
law  was  growing  from  age  to  age. 

After  a time,  these  traditions  were  separated  into 
three  classes.  First,  all  that  came  directly  from  the 
mouth  of  the  prophet,  his  sayings,  remarks,  coun- 
sels, and  oral  laws.  Second,  his  acts,  works,  habits, 
practices.  Third,  his  silence . 

The  skilful  and  learned  Saracens  had  little  rea- 
son to  regret  the  poverty  of  the  Koran,  when  they 
had  such  boundless  resources  at  command. 

But  tradition,  once  resorted  to,  proved  an  un- 
manageable authority.  Writers  multiplied.  Every 
one  had  a tradition  of  some  kind,  taken  from  some 
word,  act,  or  silence.  Every  generation  added  to 
the  stores  of  the  preceding;  and  it  finally  became 
necessary  to  distinguish  between  the  relative  au- 
thority of  conflicting  traditions.  The  Saracenic 
mind  was  never  much  troubled  with  contradictions, 
of  which  the  Koran  itself  is  an  eminent  example. 
But  when  traditions,  claiming  the  force  of  law, 
directly  contradicted  each  other,  some  theory  must 
be  introduced,  to  relieve  the  mind  of  the  conscien- 
tious judge,  who  might  find  it  difficult  to  decide  a 


* In  a similar  manner  the  Jewish  Talmud  has  grown  up. 


Six  Revered  Books. 


319 


case  both  ways.  This  confused  and  immense  mass 
of  tradition  was  therefore  divided  by  the  Moham- 
medan jurists  into  four  categories,  on  a descending 
scale.  1st.  Those  of  public  notoriety  and  credibil- 
ity in  the  first  three  ages  of  Islam.  2d.  Oral  laws, 
less  known  in  the  first  century  but  taught  in  the 
two  following.  3d.  Private  laws,  little  known  in 
the  first,  and  less  still  in  the  two  following  ages. 
4th.  Laws  of  feeble  tradition. 

Among  those  who  have  labored  upon  this  vast 
mass  of  tradition,  there  are  six  authors  of  such 
authority  that  their  works  are  called  “The  Six 
Revered  Books.”  They  are  received  as  contain- 
ing the  soundest  commentaries  and  decisions  of 
cases,  and  the  most  sacred  portion  of  tradition. 
If  the  Koran  is  the  first,  this  is  the  second  source 
of  Mohammedan  law. 

The  third  is  also  from  tradition,  but  it  is  com- 
posed of  the  traditions  derived  from  the  first  four 
caliphs  and  chief  disciples  of  Islam.  The  Moham- 
medan jurist,  who  goes  back  to  original  sources, 
has  a wide  field  for  research  in  this  third  division. 

The  fourth  is  the  collection  of  decisions  made  by 
the  celebrated  imams,  interpreters  of  the  law  in 
the  first  ages.  The  student  must  wade  through 
scores  of  volumes  in  Arabic,  to  get  at  the  sources 
of  Mohammedan  law. 

There  is  a fifth  source,  always  increasing,  which 
resembles  the  decisions  of  our  supreme  court.  It  is 
the  u fetvas,”  the  formal  decisions  of  questions  pro- 
posed to  the  Sheikh-ul-Islam.  There  are  five  col- 


320 


Among  the  Turks. 


lections  of  these  fetvas,  which  are  of  received  au- 
thority, made  in  1631,  1686,  1687,  1703,  1730.  They 
are  regarded  as  commentaries  upon  the  law,  and 
no  Mohammedan  judge  would  dare  to  give  a de- 
cision in  direct  contradiction  to  a fetva  ; unless 
he  could  find  another  fetva  to  support  him.  The 
Eastern  judges,  it  must  be  admitted,  are  as  skilful 
as  the  Western  in  managing  such  matters,  and  they 
seldom  stop  for,  or  are  appalled  by,  difficulties. 

It  has  always  been  a very  convenient  principle 
of  Mohammedan  law  as  administered  by  the  Otto- 
mans that  adet  (custom)  is  equal  in  authority  to 
positive  law;  and  generally  it  is  supreme.  Even 
local  customs  in  a city  or  province  are  respected, 
and  many  a decree  of  the  imperial  government,  or 
of  the  governor  of  a department,  has  been  set  aside 
by.  the  judge,  because  conflicting  with  established 
custom.  Many  instances  are  given,  in  which  the 
highest  officers  of  government  have  completely 
failed  in  their  efforts  to  go  counter  to  some  mere 
local  adet . The  oriental  mind  and  heart  hold  adet 
in  sacred  honor.  “ It  is  not  our  custom,”  or,  “ This 
is  our  custom,”  as  the  case  may  be,  ends  all  contro- 
versy in  law  and  in  logic. 

The  Ottoman  sultans  inheriting  this  huge- mass 
of  Arabic  law  from  the  Saracens,  were  much  per- 
plexed by  it.  Mehmet  the  Conqueror,  after  taking 
Constantinople,  committed  to  Khosrev  Mollah,  his 
most  learned  priest,  the  work  of  forming  a code 
for  the  empire  out  of  all  these  Saracenic  treas- 
ures. His  work  was  called  the  “Pearl,”  as  contain- 


Code  for  the  Empire. 


321 


ing  the  most  precious  portions  of  Mohammedan 
law  condensed. 

Under  Solyman  the  Magnificent,  whose  reign 
was  from  1520  to  1566,  the  work  was  undertaken 
anew  by  Ibrahim  Haleby,  and  so  achieved  as  to 
satisfy  the  Mohammedan  world  from  that  time  to 
the  present.  He  gave  his  code  the  ambitious  name 
of  Multeka-ul-ubhurr,  the  “Confluence  of  the  Seas,” 
as  indicating  the  vastness  of  the  sources  from 
whence  he  had  made  flow  together  all  that  was 
needful  for  the  great  empire  of  his  master.  This 
immediately  became  the  code  of  law  for  the  em- 
pire. it  was  translated  into  Turkish,  and  thou- 
sands of  transcribers  were  employed  in  multiplying 
copies  of  it.  Kadis  and  higher  judges,  who  could 
have  no  access  to  the  original  sources,  and  who, 
often,  would  be  so  deficient  in  the  Arabic  as  to  be 
unable  to  derive  much  advantage  from  them,  were 
now  able  to  study  the  whole  code  of  the  empire 
in  their  own  tongue.  Having  the  sanction  of  the 
Caliph,  the  most  distinguished  of  the  sultans,  this 
code  was  everywhere  received  in  all  Mohammedan 
lands. 

It  consisted  of  fifty-five  books,  subdivided  into 
many  chapters. 

D’Olisson,  to  whom  the  European  world  is  chiefly 
indebted  for  its  knowledge  of  this  code,  in  his  great 
work,  “ Le  Tableau  L’Empire  Othoman,”  has  ar- 
ranged the  whole  in  five  divisions,  omitting,  so 
far  as  possible,  the  parts  that  are  repeated,  but 
giving  the  substance  complete.  He  remarks  that 
21 


322 


Among  the  Turks. 


“this  code  is  almost  the  only  book  of  jurispru- 
dence observed  in  the  empire.  It  embraces,  to- 
gether with  all  the  practices  of  external  worship, 
the  laws — civil,  criminal,  moral,  political,  military, 
judiciary,  fiscal,  sumptuary,  and  agrarian.” 

The  first  division  of  the  universal  code  given 
by  D’Ohsson,  is  the  religious  code.  We  shall  at- 
tempt to  indicate  only  a few  leading  facts  with 
regard  to  it.  It  has  three  general  divisions : dog- 
matic, ritual,  and  moral. 

The  first  part  contains  the  fifty-seven  articles, 
with  some  of  the  comments  of  Osman  Nessify,  uni- 
versally received  as  the  expression,  par  excellence, 
of  Mohammedan  orthodoxy,  and  taught  in  all  Mos- 
lem theological  schools. 

The  first  article  asserts  the  fundamental  princi- 
ples and  sources  of  knowledge,  and  the  creation 
of  the  world ; and  the  second,  that  the  creator  of 
the  world  is  God,  Allah;  that  uHe  is  one  and  eter- 
nal, that  he  lives,  is  all  powerful,  knows  all  things, 
fills  all  space,  sees  all  things,  is  endowed  with  will, 
and  action;  that  he  has  in  himself  neither  form, 
nor  figure,  nor  bounds,  nor  limits,  nor  number,  nor 
parts,  nor  multiplications,  nor  divisions,  since  he  is 
neither  body  nor  matter;  that  he  exists  of  himself, 
without  generation,  dwelling-place,  or  habitation; 
outside  of  the  empire  of  time ; incomparable  in  his 
nature  as  in  his  attributes,  which,  without  being 
exterior  to  his  essence,  do  not  constitute  it.  Thus 
God  is  endowed  with  wisdom,  power,  life,  force, 
understanding,  regard,  will,  action,  creation,  and 


One  God  and  the  Koran. 


323 


tlie  gift  of  speech.  This  speech,  eternal  in  its  es- 
sence, is  without  letters,  without  characters,  with- 
out sounds,  and  its  nature  is  opposed  to  silence.” 

The  third  article  asserts  that  the  “ Koran  is  the 
uncreated  word  of  God.  It  is  indeed  written  in 
our  books,  engraven  on  our  hearts,  spoken  by  out 
tongues,  heard  by  our  ears,  but  this  is  only  the 
sound  of  the  word,  and  not  the  word  itself,  which 
is  uncreated  and  self -existent ! ” 

In  these  two  articles,  we  have  two  very  strong 
points  in  the  Mohammedan  faith — the  belief  in  one 
God,  and  in  the  Koran  as  his  eternal  word.  It  is 
also  called  The  Book,  The  Book  of  God,  the  Su- 
preme Law,  The  Sacred  Word,  The  Distinction  of 
Good  and  Evil.  The  Moslems  generally  believe 
that  it  was  taken  from  “the  preserved  tablet,”  the 
great  book  of  the  divine  decrees,  and  given  to  the 
prophet  in  small  portions,  as  he  needed.  It  con- 
tains one  hundred  and  fourteen  suras,  six  thousand 
six  hundred  and  sixty-six  verses.  As  to  the  ques- 
tion of  its  being  self-existent,  there  have  been  fierce 
disputes  among  the  learned. 

Under  the  22d  article,  both  free-will  and  predes- 
tination are  strongly  asserted.  Predestination  is 
disposed  of  as  having  reference  solely  to  our  spir 
itual  state,  and  no  relation  whatever  to  our  moral, 
civil,  and  political  condition,  in  which  all  men  are 
free.  Notwithstanding  such  efforts  to  save  human 
freedom,  nothing  is  plainer  than  the  universal  reign 
of  Kismet  (fate)  over  the  Moslem  mind. 

Articles  23d-25th,  upon  the  prophets,  make  Mo 


324 


Among  the  Turks. 


hammed  the  last  and  most  excellent,  and  Jesus 
supreme  over  all  who  had  preceded  him,  and  call 
him  “Ruahh-ullah,”  the  Spirit  of  God,  miraculously 
conceived,  without  taint  of  sin,  of  the  holy  virgin 
Miriam,  who  is  frequently  confounded  with  the 
sister  of  Moses.  The  immaculate  birth  of  the  vir- 
gin is  also  believed  by  Moslems,  and  this  doctrine 
was  first  asserted  by  them. 

Articles  33d-37th  respect  the  caliph,  or  sover- 
eign of  Moslems.  He  must  be  an  imam,  and  per- 
form the  public  prayer  on  Friday,  and  he  must  be 
of  the  tribe  of  the  Koreish.  In  defiance  of  this 
law,  which  has  become  obsolete,  the  sultan  of 
Turkey,  of  the  Tartar  race,  is  universally  received 
as  caliph. 

The  52d  article  is  another  pre-eminent  instance 
of  the  universal  disregard  of  a religious  law.  It 
is  as  follows:  “To  believe  in  the  predictions  of 
diviners  with  regard  to  events  occult  and  future  is 
an  act  of  infidelity.”  Notwithstanding  this  most 
positive  prohibition  of  divination  and  all  occult 
arts  and  signs,  the  whole  Moslem  world,  and,  to 
a sad  extent,  the  Eastern  Christian  world,  have  re- 
mained full  of  all  superstitions  of  this  nature,  to 
this  day.  D’Ohsson,  in  commenting  upon  this  ar- 
ticle devotes  twenty-eight  folio  pages  to  an  expose 
of  the  magic  arts,  superstitions,  and  foolish  beliefs 
of  Moslems  distinguished  in  history,  or  sovereigns 
of  the  realm. 

The  53d  article  is,  that  nonentity,  or  the  thing 
non-existent,  is  nothing;  the  54th,  that  prayers  and 


Pharisaic  Ritualism. 


325 


alms  avail  the  dead;  55th,  that  God  hears  prayer; 
56th,  announces  the  signs  of  the  end  of  the  world, 
among  which  is  the  descent  of  Jesus  Christ,  the 
son  of  Mary,  upon  the  earth,  and  the  rising  of  the 
sun  in  the  west;  57th,  that  doctors  of  divinity  are 
not  infallible! 

The  second  part  of  the  religious  code  contains 
the  ritual  of  the  faith.  In  this  part,  we  see  its 
Jewish  character  most  clearly.  The  Pharisees  were 
never  more  exact  with  regard  to  legal  purity  of 
food,  drink,  and  person.  Every  legal  defilement 
must  be  purified  by  ablution,  before  prayer  can  be 
offered.  One  can  hardly  keep  himself  pure  from 
one  prayer  to  another,  and  the  cheapest  way  is  not 
to  try,  but  wash  before  every  prayer.  The  mode 
of  ablution  is  described  with  great  exactness,  and 
if  any  mistake  is  made  in  the  process,  it  must  be 
begun  anew.  The  ritual  of  prayer  is  still  more 
onerous  than  the  laws  of  purification. 

There  are  many  kinds  of  prayer,  all  to  be  exe- 
cuted with  the  minutest  exactness,  and  with  the  at- 
tention undistracted.  There  is  the  common  prayer, 
to  be  offered  five  times  a day.  In  its  general  mode 
of  performance,  it  demands  twenty-six  postures, 
but  the  devout  use  many  courses  of  eight  postures 
each.  Nine  times  eight  is  an  excellent  number 
which,  with  the  two  concluding  postures,  make 
seventy-four.  There  are  also  special  prayers  for 
Ramazan,  for  the  seven  holy  nights,  for  drought, 
famine,  pestilence;  the  funeral  prayer,  the  battle 
prayer,  the  marriage  prayer,  and  many  others, 


326 


Among  the  Turks. 


each  of  which  must  be  executed  in  its  own  way 
with  the  utmost  particularity;  and  the  slightest 
deviation  or  mistake  destroys  the  merit  of  the 
whole.  The  performer  must  begin  anew.  The 
following  are  the  words  of  the  common  prayer, 
without  any  of  its  wearisome  repetitions,  which 
protract  it  to  great  length.  Some  portions  are  re- 
peated three,  six,  and  even  nine  times  at  each 
course . 

“0  God  Most  High,  there  is  no  God  but  God. 
Praises  belong  unto  God.  Let  thy  name  be  ex- 
alted, 0 great  God.  I sanctify  thy  name,  0 my 
God.  I praise  thee,  thy  name  is  blessed,  thy  gran- 
deur is  exalted,  there  is  no  other  God  but  thee.  I 
flee  to  thee  against  the  stoned  demon,*  in  the 
name  of  God  clement  and  merciful.  Praise  belongs 
to  God  most  clement  and  merciful.  He  is  sover- 
eign of  the  day  of  judgment.  We  adore  thee, 
Lord,  and  we  implore  thy  assistance.  Direct  us 
in  the  path  of  salvation,  in  the  path  of  those  whom 
thou  loadest  with  thy  favors,  of  those  who  have 
not  deserved  thine  anger,  and  who  are  not  of  those 
who  go  astray.  0 God,  hear  him  who  praises  thee. 
0 God,  praises  wait  for  thee.  0 God,  bestow  thy 
salutation  of  peace  upon  Mohammed  and  the  race 
of  Mohammed,  as  thou  didst  upon  Ibrahim  and  the 
race  of  Ibrahim,  and  bless  Mohammed  and  the  race 

* Satan — so  called  according  to  some  because  every  prayer 
is  a missile  hurled  at  Satan;  according  to  others,  because  at 
certain  sacred  places,  every  pilgrim  hurls  a stone  at  the  Evil 
Spirit. 


Saluting  the  Angels. 


327 


of  Mohammed,  as  thou  didst  bless  Ibrahim  and  the 
race  of  Ibrahim.  Praise,  grandeur  and  exaltation 
are  in  thee  and  to  thee.,, 

Each  of  the  eight  separate  postures  has  a por- 
tion of  this  prayer  assigned  to  it,  and  the  shorter 
parts  are  repeated  three,  six,  or  nine  times  to  each 
posture.  At  the  close  of  two,  four,  or  six  courses, 
when  the  prayer  must  at  length  end,  the  postu- 
lant repeats  the  confession  of  faith,  and  salutes  his 
guardian  angels  on  the  right  and  on  the  left,  with 
“Peace  be  unto  thee,  and  the  mercy  of  God.”  This 
must  all  be  done  five  times  a day. 

The  Moslem  regards  this  prayer  as  an  offering 
of  praise  and  worship,  and  no  request  for  tempo- 
ral blessings  is  allowed  in  it.  There  are  special 
prayers  for  success  in  the  affairs  of  life. 

In  this  ritual  law  are  included  also  the  rules  for 
the  mode  of  sepulture  of  the  dead,  for  tithes  upon 
luxuries  and  articles  of  commerce  in  order  to  the 
relief  and  support  of  the  poor,  and  also  for  the 
management  of  the  vacufs , or  estates  consecrated 
to  religious  and  philanthropic  purposes,  chiefly,  for 
the  support  of  the  mosques. 

There  are  four  chapters  upon  fasts , and  spiritual 
retreats  for  prayer  and  contemplation.  There  are 
seven  chapters  upon  'pilgrimages , giving  minute 
directions  upon  the  mode  of  performing  them,  and 
upon  the  offerings,  sacrifices,  and  expiatory  ob- 
servances accompanying  them.  A pilgrimage  to 
Mecca  is  one  of  the  most  meritorious  acts  of  piety 
which  a Mussulman  can  perform,  and  it  is  therefore 


328 


Among  the  Turks. 


surrounded  by  an  exact  and  onerous  ritual,  every 
item  of  which  must  be  observed,  or  the  merit  is  lost. 

The  third  part  of  the  religious  code  is  styled 
Morals . It  treats  with  exactness  upon  the  kinds 
of  food,  pure  and  impure,  upon  drinks  lawful  and 
forbidden,  launching  its  thunderbolts  at  wine  and 
opium.  It  once  included  tobacco,  which  is  now 
of  universal  use,  as  also  coffee.  It  treats  of  dress, 
colors  to  be  worn,  of  ornaments,  furniture,  equi- 
page, in  all  which  the  law  demands  great  simplic- 
ity. It  treats  also  of  various  employments  suited 
to  the  interests  of  man — of  charity,  probity,  mod- 
esty, duties  to  society,  duties  of  propriety,  clean- 
liness; interdiction  of  gambling,  of  music,  of  all 
images,  whether  of  man  or  beast,  and  of  using 
the  name  of  God  profanely.  It  enjoins  upon  all 
Mussulmans  the  sanctity  of  oaths,  the  practice  of 
virtue,  and  the  fleeing  from  vice. 

Finally,  it  treats  upon  the  character  and  duties 
of  magistrates.  They  must  all  be  learned  in  the 
law,  and  must  have  passed  through  all  the  studies 
required  for  the  different  orders  of  magistracy,  from 
the  Sheikh-ul-Islam,  or  Grand  Mufty,  to  the  low- 
est rank.  Theoretically,  every  officer  of  govern- 
ment must  be  a learned  man,  skilled  in  all  the 
learning  of  the  East.  The  grand  and  fatal  fault 
of  the  system  is,  that  it  ignores  the  West  There 
is  no  provision  for  the  study  of  foreign  languages, 
no  recognition  of  other  systems  of  government,  or 
of  the  existence  of  other  powers.  The  Ottoman 
government  and  people  have,  for  ages,  surrounded 


The  Political  Code. 


329 


themselves  with  darkness  as  to  foreign  affairs  of 
every  kind.  A few  able  men  have  generally  been 
found,  who  could  perfectly  appreciate  the  situa- 
tion of  the  empire  in  all  its  foreign  relations,  and 
who  had  even  a profound  knowledge  of  European 
affairs.  But  the  deep  darkness  in  which  both  sov- 
ereign and  people  dwelt  prevented  their  seeking 
any  thorough  remedy,  and  forced  them  to  that 
policy,  in  which  they  have  shown  surpassing  skill, 
of  playing  off  one  foreign  power  against  another. 
This  has  now  come  to  an  end,  and  a better  system 
may  possibly  follow. 

The  political  code  is  divided  into  four  parts. 
The  first  treats  of  the  sovereign  and  his  rights, 
idding  some  particulars  to  what  is  contained  in 
the  religious  code.  The  sovereign  of  Moslems  must 
be  a male,  adult,  a believer.  He,  as  the  vicar  of 
die  prophet,  the  supreme  imam,  must  conduct  pub- 
lic worship  on  Friday  and  on  the  two  Bairams; 
bis  authority,  absolute,  can  never  be  questioned, 
except  in  case  of  public  transgression  of  the  laws  of 
[slam.  He  must  conserve  the  law.  “ Every  new 
law  is  an  innovation,  every  innovation  is  a going 
astray,  every  going  astray  conducts  to  eternal  fire.” 

But  in  civil  affairs,  in  the  administration  of  the 
empire,  he  can  make  such  changes  as  the  exigencies 
of  the  times  may  demand . 

This  has  opened  a wide  door  for  the  caliphs  and 
sultans  to  set  aside  the  law  at  pleasure. 

The  inviolability  of  the  person  of  the  sovereign 
is  staled  in  the  strongest  manner  possible;  but  of 


330 


Among  the  Turks. 


seventy-two  caliphs,  seven  were  assassinated,  five 
were  poisoned,  twelve  killed  by  mobs,  and  many 
others  had  their  eyes  dug  out,  and  perished  in 
prison ! 

Of  the  Ottoman  sultans,  thirty-four  in  number, 
including  the  sultan  regnant,  nine  have  been  de- 
posed, the  two  last  without  bloodshed.  Of  the 
seventy  caliphs,  one  in  three  met  a violent  death ; 
of  the  Ottoman  sultans,  one  in  four  has  been  de- 
posed. Mohammedan  law  is  very  imperious  in 
form,  but  is  very  precarious  as  to  execution. 

The  second  part  of  the  political  code  relates  to 
finance,  but  later  administrations  have  so  modified 
its  laws  that  it  may  be  regarded  as  abolished. 

The  third  relates  to  strangers  in  Mussulman  lands. 
It  is  a mixture  of  hospitality  and  exclusiveness.  An- 
ciently, the  foreigner  could  reside  in  Turkey  only 
for  a number  of  months,  less  than  twelve,  the  num- 
ber to  be  specified  in  his  permit.  If  he  remained 
longer  he  lost  the  rights  of  hospitality,  and  must 
be  taxed  as  a rayah,  and  in  all  respects  be  treated 
as  a rayah.  But  when  European  nations  began  to 
form  treaties  with  the  Porte,  they  gained  many  im- 
munities and  privileges,  which  have  been  pushed 
to  such  an  extent  as  to  set  aside  entirely  this  part 
of  the  code.  Foreigners  have  many  rights  which 
Moslems  themselves  do  not  enjoy.  These  rights 
have  been  collected  and  arranged  in  chapters,  and 
hence  called  the  “Capitulations.”  They  have  been 
the  pivot  upon  which  a great  deal  of  oriental  di- 
plomacy has  turned,  for  the  last  century. 


Moslems  in  Foreign  Lands. 


331 


The  fourth  part  of  the  political  code  ^relates  to 
Moslems  in  foreign  lands.  It  gives  them  rules  for 
living  so  as  to  honor  their  faith.  They  are  to  be 
very  exact  in  performing  their  religious  duties; 
they  are  to  be  temperate,  just,  chaste,  prayerful, 
and  not  consort  more  than  is  necessary  with  un- 
believers. If  they  transgress  these  laws,  they  will 
be  treated  as  infidels.  Those  who  take  a milder 
view  of  the  exclusiveness  of  the  law  as  regards 
foreign  intercourse,  support  it  from  the  declaration 
of  the  prophet  that  “The  faithful,  also  Jews,  Sa- 
baeans,  and  Christians,  who  believe  in  God  and 
the  day  of  judgment,  are  exempt  from  the  tor- 
ments of  the  other  life.”  The  Koran  has  been 
much  misunderstood,  from  not  remembering  that 
most  of  it  was  aimed  at  the  Arabian  pagans, 
and  that  Mohammed  had  but  little  contact  with 
Christians. 

Some  general  features  of  the  political  code  have 
survived  in  the  Ottoman  government,  but  other- 
wise it  is  now  of  no  value. 

The  third  division  of  the  Multeka  - ul  - ubhurr, 
“ Confluence  of  the  Seas,”  is  the  military  code.  It 
is  divided  into  six  parts,  which  treat  of:  I.  War. 
II.  Legal  Booty.  III.  Captives.  IV.  Conquered 
Countries.  V.  Rebels.  VI.  Tributary  Subjects. 

“I.  Art.  1st.  War  is  surely  a great  evil,  a true 
scourge  of  humanity,  but  this  evil  is  necessary, 
and  often  unavoidable. 

“ (Commentary).  Every  thing  which  afflicts  the 
human  race,  every  thing  which  destroys  the  work 


332 


Among  the  Turks. 


of  God,  is  a great  evil,  and,  as  our  holy  prophet 
said,  ‘Man  is  the  work  of  God,’  cursed  be  he  who 
destroys  it.  But  with  us  war  has  for  its  object  to 
exalt  the  word  of  God,  glorify  the  faith,  and  dissi- 
pate political  evils.” 

Every  male  Moslem,  sound,  and  of  age,  must 
bear  arms.  The  rich  even  must  give,  not  only 
their  money,  but  their  lives.  Before  commencing 
war,  the  enemy  must  be  exhorted  to  avoid  it  by 
turning  to  Islam.  This  religious  summons  being 
rejected,  the  caliph  must  summon  the  enemy  to 
become  tributary,  and  pay  the  exemption  tax.  No 
hostile  act  can  be  allowed  until  after  due  notice, 
and  a formal  declaration  of  war.  All  who  die  in 
war,  are  martyrs  for  their  faith,  and  pass  directly 
into  paradise. 

The  Ottoman  sultans  do  not  observe  the  pre- 
scribed formula  preceding  war,  but  follow  the  cus- 
toms of  Christian  powers.  The  laws  of  booty  are 
such  as  characterized  the  middle  ages.  Every 
thing  that  could  be  seized,  property,  persons,  lands, 
were  lawful  booty.  The  sultan  could  claim  one 
fifth,  and  the  rest  went  to  the  soldiers,  those  not  in 
battle  sharing  equally. 

As  to  captives  in  war,  all  were  reduced  to  sla- 
very, except  orthodox  Mussulmans,  who  were  free 
before  their  captivity.  The  principle  that  no  true 
Moslem  can  ever  be  rightfully  deprived  of  his  free- 
dom is  universal.  But  in  the  bloody  wars  of  past 
ages  with  the  Persians,  who  are  of  the  Shiite  sect, 
the  Turks  have  often  sold  their  prisoners  at  the 


Conquered  Lands — Rebels. 


333 


rate  of  two  for  a sheep.  And  the  Persians,  when 
they  got  hold  of  Janizaries,  would  sell  them  at  the 
rate  of  one  for  a drink  of  buttermilk,  making  them 
the  basest  of  circulating  mediums. 

The  law  strictly  forbids  allowing  captives  to  re- 
turn to  their  country,  even  if  ransomed.  The  Ot- 
toman sultans  have  paid  no  regard  to  this  law, 
although  apparently  sanctioned  by  the  prophet 
Captives  have  been  freely  ransomed,  have  also 
been  exchanged,  and  have  been  released  by  treaty. 
There  is  no  law  so  sacred  as  to  resist  “the  exigen- 
cies of  the  times.” 

Eastern  wars  having  been  generally  religious 
wars,  as  well  as  political,  have  always  been  excep- 
tionally savage  and  cruel.  Islam  itself  was  orig- 
inally a religion  of  war. 

The  chapter  on  conquered  territories,  gives  great 
latitude,  either  to  possess  them,  or  only  make  them 
tributary.  They  may  be  secured  to  their  ancient 
proprietors,  by  voluntary  submission,  or  by  capitu- 
lation. In  a reconquered  country,  the  ancient  pro- 
prietors recover  their  rights. 

The  fifth  part  makes  quick  work  of  rebels.  They 
are  to  be  summoned  to  surrender,  the  cause  of 
their  rebellion  is  to  be  listened  to,  and  if  there  is 
justice  in  their  complaint,  the  cause  must  be  re- 
moved. But  the  sovereign  must  attack  them  with 
all  his  force  if  they  remain  “under  arms,  and  crush 
them  at  once;  but,  if  they  are  Moslems,  spare  them 
when  they  throw  down  their  arms  and  submit. 

The  sixth  part  treats  of  the  condition  of  the  peo- 


334 


Among  the  Turks. 


pie  of  subject  lands.  If  they  become  Moslems,  they 
retain  all  their  property,  and  enter  into  the  full 
enjoyment  of  the  superior  rights  and  dignities  of 
the  faithful.  Otherwise,  they  are  to  pay  a capita- 
tion tax,  being  Christians  or  Jews,  are  to  be  pro- 
tected by  the  laws,  may  dwell  where  they  please, 
buy  and  sell  lands,  and  houses,  or  other  property, 
not  only  among  themselves,  but  with  Moslems. 
They  may  have  their  churches  or  synagogues,  may 
repair  or  rebuild  them,  but  no  new  churches  or 
synagogues  shall  be  built.  The  rayahs  shall  have 
also  their  own  costume,  and  shall  not  wear  the 
turban  of  the  Mussulman,  shall  not  ride  on  horse- 
back or,  at  least,  not  in  the  presence  of  a Moslem ; 
and  thus  their  subject  state  was  always  made  ap- 
parent, and  it  bore  heavily  upon  them. 

The  wearing  of  a different  costume  has  passed 
away  from  most  of  the  cities;  so  far  indeed  as  the 
modern  costume  has  been  introduced,  it  has  passed 
away  everywhere.  Forty  years  ago,  both  Chris- 
tian and  Jew  were  compelled,  when  they  wore 
the  fez,  to  wear  a piece  of  black  ribbon,  or  cloth, 
sewed  on  in  such  a manner  as  not  to  be  covered 
by  the  tassel.  After  the  promulgation  of  the  Hatti 
Scheriff  of  Gul  Hane,  these  began  to  disappear,  and 
no  effort  was  made  to  restore  them.  The  law  with 
regard  to  dismounting  when  meeting  a Moslem  has 
become  obsolete  in  most  places.  If  the  Moslem  is 
a pasha,  or  dignitary  of  high  order,  it  will  be  ob- 
served in  some  places,  in  others,  not. 

Rayahs,  by  changing  their  religion,  can  rise  to 


The  Civil  Code. 


335 


the  highest  offices  of  state.  Some  of  the  most  dis- 
tinguished Mussulman  families  have  been  of  this 
origin.  But  it  should  be  remembered,  to  their 
honor,  that  for  a whole  century  and  more,  such 
cases  have  been  very  rare.  Among  mere  nom- 
inal Christians,  there  is  still  a light,  by  the  side 
of  which  the  Koran  is  darkness. 

The  tendency  of  the  last  half  century  has  been 
to  soften  the  intolerable  severity  of  the  distinctions 
against  the  subject  races. 

The  civil  code  is  the  most  extended,  after  the 
religious,  and  contains  more  of  what  is  still  in 
force.  I will  only  name  the  chief  subjects,  so  far 
as  to  show  how  utterly  inadequate  the  Koran  would 
be,  as  any  source  of  law,  with  regard  to  them.  Tra- 
dition, rather  than  the  Koran,  has  formed  both  law 
and  religion  for  the  Moslems.  One  is  astonished 
at  the  temerity,  or  shall  we  say  ignorance,  of  J. 
Boswortlr  Smith,  in  taking  the  Koran  as  contain- 
ing the  whole  of  Islam.  He  might  as  well  take 
the  four  Gospels  as  containing  the  whole  Roman 
Catholic  system,  Jesuits  and  all. 

The  first  book  of  the  civil  code  has  twelve 
chapters  on  marriage.  It  minutely  defines  the  du- 
ties and  privileges  of  husbands,  wives,  children, 
parents,  nurses.  It  gives  the  laws  with  regard  to 
slaves  and  rayahs.  The  marriage  of  the  latter  is 
legal  according  to  their  own  religious  rites.  A 
Moslem  may  have  a Jewish  or  Christian  wife  with- 
out constraint  to  her  religion.  The  children  must 
be  Moslem. 


336 


Among  the  Turks. 


The  second  book  has  fourteen  chapters  on  repu- 
diation or  divorce.  The  husband  must  pay  back 
the  dowry;  the  divorced  woman  is  marriageable 
after  three  months;  in  ordinary  cases.  The  legit- 
imate causes  of  divorce  are  given,  but  every  thing 
is  in  the  power  of  the  husband.  The  widow  and 
the  divorced  must  not  wear  red  or  yellow  colors  or 
ornaments,  until  remarried. 

The  third  book  has  eight  chapters  upon  children, 
legitimacy  of  children,  rights  of  mothers,  duties  of 
parents,  duties  of  children,  parental  power,  power 
of  tutors,  of  majority,  of  foundlings.  The  age  of 
majority  is  fixed  at  fifteen.  This  is  the  suitable 
age  for  marriage. 

The  fourth  and  fifth  books  have  eight  chapters 
on  inheritance,  wills,  legacies,  etc.  The  different 
tenures  of  real  estate  make  wills  of  little  value. 
No  man  can  will  away  more  than  one  third  of  his 
property.  The  remaining  property  is  divided  so 
that  the  sons  shall  have  twice  as  much  as  daugh- 
ters. The  owners  of  slaves  can  manumit  them  by 
will.  The  rayahs  can  also  will  away  one  third  of 
their  estates,  but  in  no  case  to  foreigners. 

The  sixth  book  has  ten  chapters  upon  slaves  and 
slavery.  The  Mohammedan  law  and  the  Koran 
both  alike  sanction  slavery.  It  has  never  failed 
to  exist  wherever  the  faith  has  borne  sway.  The 
law  modifies  and  restrains,  but  does  not  abolish  it. 
It  is  a principle  of  law,  that  no  free  Mussulman 
can  be  reduced  to  slavery,  and  also  that  he  can 
not  beget  a slave.  However  many  slave  concu- 


Slave  Markets— Commerce. 


337 


bines  lie  may  have,  his  children  by  them  must  all 
be  free.  It  is  a principle  of  morals,  rather  than  of 
law,  that  the  mother  should  also  be  made  free.  It 
is  also  regarded  as  a work  of  peculiar  merit,  expia- 
tory of  many  sins,  to  manumit  a slave,  and  the 
dying  Mussulman  who  sets  all  his  slaves  free,  is 
sure  of  going  straight  to  paradise.  The  slaves  are 
chiefly  house  servants,  and  are  not,  in  general, 
badly  treated.  There  being  no  industry  to  develop 
slavery,  it  does  not  increase.  Under  English  pres- 
sure, the  slave-trade  and  slave-market  have  been 
abolished,  and  so  far  as  the  traffic  exists,  it  is 
secret. 

The  seventh  book  has  fifteen  chapters  upon  com- 
merce. Among  the  things  interdicted  to  all  be- 
lievers, whether  in  buying  or  selling,  are  wine, 
swine,  blood,  dead  bodies  of  men  or  beasts,  wom- 
an’s milk,  human  hair,  bristles  and  fat  of  swine, 
skins  untanned,  and  of  any  two  objects  of  which 
one  is  illicit.  These  laws  are  almost  entirely  null 
and  void,  for  many  of  the  above  articles  are  every- 
where freely  entered  at  the  custom-houses;  they 
pay  a regular  duty,  and  are  as  much  articles  of 
commerce  as  grain  or  rice. 

The  eighth  book  has  seventeen  chapters  contain- 
ing various  laws  regarding  persons  and  property. 
A proselyte  to  the  faith  is  clothed  at  once  with  all 
its  graces  and  felicities.  His  children,  if  minors,  go 
with  him  into  the  centre  of  felicity,  his  wife  may 
conserve  her  faith,  and  the  husband  can  divorce 
her  or  not,  as  he  pleases.  There  are  some  good 


338 


Among  the  Turks. 


laws  defending  “squatters”  upon  unclaimed  lands. 
The  rights  of  artisans  to  be  paid  at  the  end  of  a job, 
or  of  the  day’s  work,  and  of  servants  at  the  end 
of  each  month,  are  strongly  guarded.  But  sports, 
farces,  music,  dancing,  funeral  mourners,  and  all 
the  acts  of  public  worship,  and  even  the  teaching 
of  the  Koran,  are,  for  various  and  differing  rea- 
sons, classed  with  unpaid  employments;  but,  in 
point  of  fact,  they  are  all  paid.  It  legalizes  all 
commercial  acts  by  procuration,  and  the  procura- 
tors may  be  either  Moslems,  rayahs,  or  foreigners. 
The  power  of  the  procurator  must  be  specified,  and 
his  appointment  officially  legalized  and  witnessed 
by  two  witnesses. 

There  has  been  so  much  conflict  wfith  foreigners 
on  commercial  affairs,  that  a mixed  court,  called 
the  Tidjaret,  has  been  established,  presided  over 
by  a Moslem  judge,  with  associate  judges  from 
rayahs  and  foreigners.  Commerce  breaks  in  upon 
the  exclusiveness  of  Mohammedan  law.  Egypt  has 
already  introduced  the  Napoleon  Code  and  set  en- 
tirely aside  the  old  Mohammedan  law.  The  Otto- 
man empire  is  more  slowly  following  on  the  same 
track.  (See  Baker’s  Turkey,  p.  445,  and  onward.) 

The  ninth  book,  as  designed  by  M.  D’Ohsson, 
is  printed  as  the  Judicial  Code,  in  his  work  which 
was  issued  after  his  death.  It  contains  fifteen  chap- 
ters. The  judge  must  be  a Moslem,  pious,  virtuous, 
learned,  uncorrupt,  and  given  to  the  study  of  juris- 
prudence. He  who  gains  the  cause,  must  pay  the 
cost  of  court.  The  declarations  against  bribery, 


The  Penal  Code. 


339 


and  venality  of  every  kind,  are  very  strong,  and 
very  much  disregarded. 

The  worst  feature  of  the  law  is  its  rejecting  non- 
Mussulman  witnesses  in  a case  against  a Mussul- 
man. The  commentary  allows  that  rayahs  may 
testify  in  all  cases  in  which  no  religious  question  is 
involved. 

The  law  prescribes  the  form  of  oath  to  be  used 
by  the  Moslem,  the  Christian,  and  the  Jew.  It 
wisely  advises  litigants  to  settle  their  disputes  by 
choosing  a referee,  and  failing  in  that,  to  refer  the 
case  to  a commission.  This  latter  is  a favorite  way 
of  disposing  of  a case;  but  whether  the  commission 
will  ever  come  to  a final  action,  depends  very  much 
upon  the  push  of  the  parties  concerned.  This  book 
is  framed  in  a spirit  of  wisdom  and  justice,  from 
the  Moslem  point  of  view,  but  most  of  the  Turkish 
courts  have  a bad  repute  for  delays,  neglect,  or 
corruption.  It  is  an  antiquated  system,  ready  to 
pass  away. 

The  penal  code  is  composed  of  three  books  upon 
penalties  affixed  to  certain  crimes,  upon  reproofs 
and  corrections  assigned  to  others,  and  upon  res- 
titutions. The  first  alone  contains  subjects  for 
notice. 

We  have  referred,  in  a previous  chapter,  to  blas- 
phemy and  apostasy,  the  first  to  be  punished  with 
immediate  death,  the  second  to  be  dealt  with  in 
hope  of  restoration  to  the  faith,  failing  which,  death 
must  be  inflicted. 

Sedition  is  a capital  crime.  Murder  in  the  first 


340 


Among  the  Turks. 


degree  is  capital,  but  to  almost  every  kind  of  hom- 
icide, the  price  of  blood,  and  imprisonment,  are 
allowed.  A man  may  murder  his  wife,  his  chil- 
dren, and  his  slaves,  at  a cheap  rate.  But  the  full 
price  in  ordinary  cases,  when  one  of  the  faithful 
kills  another,  is  the  payment  of  one  hundred  camels, 
or  their  value,  and  the  manumission  of  a female 
Mussulman  slave.  In  all  cases  of  involuntary,  ac- 
cidental killing,  the  price  of  blood,  for  a man,  is 
about  $1,500;  half  that  for  accidentally  killing  a 
woman,  and  for  slaves,  according  to  their  value, 
about  one  fifth  or  one  sixth  of  the  penalty  for  a 
woman!  Always  some  expiatory  gift  for  the  shed- 
ding of  blood  must  accompany  it. 

Much  of  the  law  of  homicide,  and  that  of  wounds 
and  mutilations,  is  apparently  taken  from  the  Jew- 
ish law. 

Those  guilty  of  adultery,  are  to  be  beaten  with 
one  hundred  blows,  for  the  free,  and  fifty  for  slaves. 
If  the  guilty  are  Moslems,  married,  and  of  sound 
mind,  they  are  to  be  stoned  to  death;  the  man 
bound  to  a stake,  and  the  woman  buried  in  the 
earth  to  her  waist. 

All  injurious  language  addressed  by  one  to  an- 
other, is  punishable  to  the  amount  of  twenty-four 
blows.  The  Turkish  language,  however,  is  so  rich 
in  depreciatory  terms,  that  the  law  makes  a wise 
distinction.  If  you  only  call  a man,  “a  beast,  an 
ass,  a dog,  a monkey,  a pig,  a calf,  a snake,  a 
miser,  a buffoon,  an  ignoramus,  a demon,”  these 
are  not  worthy  of  personal  chastisement.  But  if 


Law  against  Drunkenness. 


341 


you  call  a man  an  “infidel,  a heathen,  a thief,  a 
drunkard,  a bastard,  a usurer,”  you  will  receive 
from  the  hand  of  exact  justice  a fustigation  of 
twenty-four  blows. 

If  two  persons  are  together  guilty,  the  two  shall 
receive  each  the  full  penalty ; but  if  they  be  hus- 
band and  wife,  the  wife  alone  shall  be  punished ! 

The  eighth  chapter  is  against  false  witness.  The 
perjurer,  in  criminal  cases,  shall  suffer  eighty  blows; 
and  if  his  testimony  has  caused  death,  he  shall  pay 
the  price  of  blood.  In  other  cases,  his  penalty  shall 
be  the  infamy  of  riding  on  an  ass  through  the  city, 
faced  about,  holding  the  animal’s  tail  in  his  hand, 
the  public  crier  going  before  and  crying,  Yalan 
sliahidin  hali  bou  dur — “This  is  the  fate  of  false 
witnesses!”  False  witnesses  are  abundant,  but  the 
penalties  are  very  rare. 

The  law  against  drunkenness  assigns  the  pen- 
alty of  eighty  blows.  But  to  drink  wine  publicly 
in  Ramazan  shall  be  punished  with  death.  The 
high  officials,  and  the  inhabitants  of  seaports  are 
more  or  less  guilty  of  intemperance,  but,  taken  as 
a whole,  the  Qsmanlees  are  probably  the  most  tem- 
perate people  in  the  world. 

The  laws  against  theft  and  robbery  are  severe. 
There  are  many  misdemeanors  which  may  be  pun- 
ished by  public  reproof,  or  by  fine,  or  by  impris- 
onment, at  the  discretion  of  the  judge.  Many 
which  ought  to  receive  severe  punishments  pass 
unnoticed. 

Enough  has  been  presented  of  the  nature  and 


342 


Among  the  Turks. 


history  of  Mohammedan*  law,  to  show  that  it  has 
been  a vast  and  changeable  body,  growing  up  out 
of  the  necessities  of  the  times,  under  the  form  ot 
traditions,  many  of  which  are  held  as  sacred  as  the 
Koran.  It  is  based  upon  the  Koran,  and  the  tra- 
ditions of  the  prophet,  and  of  the  four  caliphs,  and 
of  the  first  learned  imams,  and  upon  other  feeble 
traditions.  Much  of  it  has  been  set  aside.  Mos- 
lems hold  it  in  superstitious  reverence,  and  when 
the  Sublime  Porte  takes  any  new  measure,  how- 
ever directly  opposed  to  many  principles  of  this 
code,  it  always  throws  a sop  to  Cerberus  by  pro- 
fessing the  profoundest  veneration  for  it. 

Its  entire  disappearance,  its  complete  abrogation, 
would  only  indirectly  affect  the  authority  of  the 
Koran. 


CHAPTER  XXII. 


ISLAM. 

No  religion  has  been  more  misunderstood  than 
that  of  Islam.  The  fear  and  hate  which  the  fall 
of  Constantinople  and  the  dangers  of  Europe,  four 
centuries  ago,  introduced  into  the  European  mind 
and  literature,  have  had  an  abiding  influence  upon 
modern  thought  and  feeling.  The  oriental  Moslems 
never  come  among  us,  and  few  go  from  the  West 
to  make  an  impartial  study  of  their  system. 

The  Koran  is  within  every  one’s  reach,  in  a trans- 
lation, and  this  book  is  generally  misunderstood,  or 
not  understood  at  all,  by  us.  The  testimony  is  per- 
fectly satisfactory  that  its  power  over  the  oriental 
mind  is  partly  from  its  incomparable  style.  Be- 
sides this,  it  is  all  cast  in  an  oriental  mould  which 
is  as  far  from  all  our  modes  of  thought,  imagina- 
tion, and  reasoning,  as  the  East  is  from  the  West. 
I have  toiled  through  it  three  times,  from  begin- 
ning to  end,  with  some  advantages  perhaps  for 
comprehending  it,  but  I could  only  slightly  feel 
its  oriental  charm  of  thought,  fancy,  and  assertion. 
It  is  generally  read  without  keeping  in  mind  that 
it  is  aimed  at  paganism.  Its  fierce  and  bloody 
wrath  against  the  enemies  of  the  faith,  its  exter- 


344 


Among  the  Turks. 


minating  fury,  is  against  the  idolatrous  enemies 
with  which  it  had  its  early  contests.  It  always 
assumes  a milder  tone  towards  the  “Kitablees” — 
the  religions  founded  upon  a revelation,  as  Juda- 
ism and  Christianity.  There  is  much  that  is  every 
way  excellent  in  the  Koran,  taken  plainly  from  Old 
Testament  sources.  There  is  much  that  is  puerile 
and  absurd,  and  its  sensualism  can  not  .be  denied. 
But  whatever  it  is,  it  does  not  contain  the  religion  of 
the  Moslems  except  in  germ.  For  that  religion,  we 
must  go  to  the  “Sonnah” — to  tradition.  But,  be- 
fore remarking  upon  this  point,  let  the  four  lead- 
ing characteristics  of  this  singular  faith  be  noticed 
— its  Theism,  Fatalism,  Ritualism,  and  Sensualism. 

Koran,  tradition,  and  law  are  alike  theistic. 
There  is  but  one  only  living  and  true  God,  is  the 
corner-stone  of  the  faith.  This  single  declaration 
is  pronounced  by  Moslem  doctors  as  equivalent  in 
value  to  one  third  of  the  Koran.  The  doctrine 
was  a protest  against  the  idolatry  and  polytheism 
in  the  midst  of  which  it  rose.  It  was  so  developed 
as  to  exclude  the  fanciful  deities,  numberless  and 
monstrous,  to  which  all  around  the  prophet  were 
abjectly  enslaved.  In  announcing  it,  the  prophet 
declared  that  he  proclaimed  nothing  new,  but  only 
restored  the  religion  of  Adam,  Noah,  Abraham, 
Moses,  and  Jesus,  and  indeed  of  all  the  prophets. 
This  assertion,  so  often  made,  and  in  so  many 
forms,  of  the  power,  presence,  agency,  and  uni- 
versal government  of  God,  was  the  purest  and 
noblest  part  of  the  faith.  It  left  nothing  for  any 


Against  Polytheism. 


345 


inferior  order  of  deities  to  do.  Every  event  of  life, 
every  change  in  the  physical  world,  and  the  con- 
dition of  the  weakest  and  mightiest,  were  alike 
expressions  of  his  will,  and  subject  to  his  supreme 
control. 

It  was  not  only  a protest  against  the  idolatry 
of  the  Arabs,  but  against  the  polytheism  of  a 
debased  Christianity  which  worshipped  the  images 
and  the  bones  of  saints,  holy  places,  and  holy  foun- 
tains, more  than  God.  It  was  a bold  and  mighty 
reaction  against  the  debasement  that  had  nearly 
annihilated  Christianity,  and  yet  had  left  enough 
of  truth  in  the  world  to  form  a rallying  point. 
This  theism  being  the  fundamental  truth  of  all 
true  religion,  contained  in  itself  nothing  to  excite 
the  opposition  of  human  depravity,  but  much  to 
secure  the  approval  of  human  reason.  No  divine 
honors  are  ever  given  to  Mohammed.  He  declared 
himself  a sinner,  and,  as  we  have  seen,  he  is  prayed 
for  in  the  daily  prayer  as  on  the  same  level  with 
Abraham.  All  worship  is  offered  to  God,  as  to  a 
spiritual  and  everywhere  present  being  to  whom 
praise  belongs,  and  before  whom  all  creatures  are 
nothing.  His  wrath  is  deprecated,  his  aid  invoked 
against  Satan  and  all  his  hosts.  He  is  the  sover- 
eign of  the  day  of  judgment,  before  whom  all  must 
appear,  and  neither  in  this  world  nor  the  world  to 
come,  can  they  be  blessed  who  do  not  entirely  re- 
sign themselves  to  his  will.  This  grand  truth  gave 
Islam  a great  advantage  among  the  ignorant  na- 
tions around  its  birthplace.  It  drew  to  the  stand- 


346 


Among  the  Turks. 


ard  of  the  prophet  and  the  early  caliphs  men  of  the 
most  enlightened  and  clearest  reason.  In  every 
age,  it  has  been  the  bulwark  of  the  faith.  Reason 
and  conscience  approve  it.  Other  things  may  be 
doubtful,  but  here  is  one  truth  for  the  human  rea- 
son to  rest  upon,  to  stand  by,  and  to  maintain 
against  the  world.  The  worship  offered  to  God 
is  simple  and  profoundly  reverent.  It  levels  all 
human  distinctions,  and  the  highest  and  lowest 
bow  together,  without  regard  to  station,  birth,  or 
wealth.  There  are  souls  so  absorbed  in  this  truth 
that  they  retire  into  it,  and  take  no  part  in  the 
empty  superstitions  of  the  faith;  just  as,  among 
Romanists,  there  are  occasionally  men  of  devout 
and  holy  character. 

The  second  leading  attribute  of  Islam  is  Fatal- 
ism. The  word  Islam,  submission,  implies  fatal- 
ism. It  grows  out  of  its  theism.  The  Moslems 
are  not  only  Unitarians  but  high  Calvinists.  The 
predestination  of  all  events,  good  and  evil,  is  a 
part  of  their  briefest  confession  of  faith.  They 
take  no  pains,  generally,  to  reconcile  predestina- 
tion and  freedom.  They  believe  in  the  former 
fully,  and  in  the  latter  partially.  Mohammed,  in 
the  sixth  chapter  of  the  Koran,  refers  to  the  book 
of  decrees  from  which  nothing  is  omitted.  This  is 
usually  called  by  Mohammedan  writers,  44  The  pre- 
served tablet.”  Upon  it  is  written,  from  all  eter- 
nity, whatever  shall  come  to  pass.  It  is  called, 
44 preserved”  because  it  is  guarded  by  God  Him- 
self from  all  intrusion  of  finite  beings.  It  is  the 


The  Doctrine  of  Fatalism. 


347 


unchangeable  law  of  all  things,  but  God  is  the 
executive  of  that  law. 

Mohammedan  writers  have  many  strong  and 
beautiful  expressions  about  the  reign  of  law  as 
expressing  every  possible  event,  minute  or  great, 
from  eternity  to  eternity.  Dr.  Draper,  with  very 
culpable  carelessness,  has  represented  this  as  coin- 
ciding with  the  materialistic  view  of  law,  and  ex 
eluding  the  Creator  from  the  universe.  He  pro- 
fesses to  quote  from  A1  Ghazzali  as  though  he 
believed  in  the  material  origin  of  the  soul  by  law, 
and  its  reabsorption, — whatever*  that  is. 

His  quotation  is  a hash  made  up  of  sentences 
brought  together  from  distant  pages,  and,  like 
some  other  hashes,  it  contains  ingredients  which 
can  not  be  identified  with  any  honest  and  honor- 
able origin.  Ghazzali  accepts  fully  the  doctrine  of 
the  “preserved  tablet,”  and  as  fully,  of  God  as  the 
executive  of  this  eternal  law  of  all  events,  and  as 
the  Creator  of  all  things,  and  of  all  beings. 

The  effect  of  this  doctrine  of  fatalism  upon  Mos- 
lem character  is  very  marked.  It  leaves  the  course 
of  things  to  Kismet  and  Allah.  It  induces  resigna- 
tion, quietude,  and  apathy.  To  speak  of  the  Turk- 
ish race  as  stupid  is  very  unjust.  That  which  we 
call  stupidity,  and  which  does  wear  the  aspect  of 
stupidity,  is  the  apathy  induced  by  fatalism.  When 
strong  passion  breaks  this  up,  and  the  Osmanlee 
mind  and  soul  are  fully  roused,  it  has  always 
showed  itself  capable  of  surmounting  the  most 
formidable  difficulties. 


348 


Among  the  Turks. 


The  influence  of  this  doctrine,  though  terrible  in 
war,  is  directly  opposed  to  any  hopeful  progress 
towards  a high  civilization.  The  history  of  twelve 
and  a half  centuries  proves  this.  It  hangs  like 
a heavy  weight  upon  the  national  character  and 
life.  The  Moslem  writers,  who  know  this,  and 
who  contend  earnestly  for  human  freedom,  can 
make  no  impression  upon  the  mass.  This  attri- 
bute provokes  the  worst  oppression ; for  a Moslem 
people  will  endure  quietly  oppression  from  their 
rulers  which  would  drive  any  other  people  to  rev- 
olution. And  yet,  though  so  bad  in  some  aspects, 
this  belief  gives  a quiet  strength  to  the  Moslem 
character  and  faith,  which  is  rare  to  find.  The 
man  who  believes  himself  backed  up  by  Allah  and 
Kismet,  stands  firm.  The  ills  of  life  are  endured 
with  patience.  Danger  is  encountered  with  un- 
flinching courage,  death  is  met  without  fear  or 
regret.  The  sympathies  of  life  are  blunted  by 
it.  In  famine,  pestilence,  and  war,  it  sustains  the 
selfish  and  hard-hearted  side  of  humanity,  and 
shows  the  element  of  mercy,  compassion,  self-sac- 
rifice for  the  good  of  others,  to  be  wholly  wanting. 

Another  very  peculiar  and  striking  attribute  of 
Islam  is  its  Ritualism.  Its  worship  is  so  simple, 
and  so  regardless  of  place  and  surroundings,  that 
the  general  impression  has  been  often  made  that 
Islam  is  destitute  of  rites  and  ceremonies.  But  the 
truth  is,  the  Moslems  are  pharisees  of  the  pharisees 
in  the  performance  of  all  the  externals  of  worship 
and  religious  duty.  The  ceremonial  defilements 


Ritualism — Sensualism. 


349 


and  purifications,  clean  and  unclean  food,  the  ab- 
lutions for  prayer,  with  all  the  postures,  divisions, 
and  repetitions  accompanying  the  daily  prayer  and 
many  other  kinds  of  prayer  abundantly  prove  this. 

This  severe  ritualism,  ingrained  from  early  child- 
hood, infuses  into  the  Moslem  character  the  at- 
tributes accompanying  all  ritualism— a self-right- 
eousness, a spiritual  pride,  an  I-am-holier-than-thou 
spirit.  Reason  often  rebels  against  this  onerous  ob- 
servance of  so  many  cautions.  Many  of  the  more 
enlightened,  or  of  those  accustomed  to  moral  re- 
flection, neglect  the  ritual  almost  entirely.  It  is 
persons  of  this  character  who  are  prepared  for  a 
higher  and  better  system.  It  is  they  who,  like 
Ghazzali,  fall  back  upon  theism,  and  ignore  the 
rest.  “Our  refuge  is  in  God,”  is  their  oft-repeated 
motto. 

The  fourth  and  worst  attribute  of  Islam  is  its 
sensualism.  J.  Bosworth  Smith  has  tried  to  pal- 
liate or  explain  away  the  proofs  which  are  usu- 
ally brought  from  the  Koran.  Were  the  Koran 
the  only  authority,  no  one  could  read  the  52d, 
55th,  and  56th  suras,  and  have  any  honest  doubts 
as  to  their  meaning.  But  the  Mohammedan  re- 
ligion is  found  in  the  traditions  more  than  in  the 
Koran.  The  multitude  know  little  of  the  Koran, 
except  through  tradition.  This  is  sensualistic  to 
the  extreme.  It  is  untranslatably  vile.  One  may 
just  as  well  argue  that  there  is  no  theism  'in  Islam, 
as  that  its  paradise  is  not  a sensual  abode.  The 
fundamental  doctrine  of  that  state  shows  it  to.be 


350 


Among  the  Turks. 


so.  It  is,  that  the  enjoyments  of  til’s  life  may  be 
pursued  to  any  extent  without  satiety  or  disease . 
The  prophet  forbade  wine,  because  it  intoxicates. 
But,  in  paradise,  the  true  believers  shall  quaff  the 
most  delicious  wines  from  flowing  bowls,  with  no 
possibility  of  intoxication  or  of  even  a headache. 

Polygamy  is  an  institution  which  has  little  direct 
influence  upon  the  common  people.  Not  one  in 
one  thousand  of  the  common  classes  is  able  to  have 
more  than  one  wife.  If  he  has  two,  he  must  keep 
up  two  establishments.  I once  asked  a servant  of 
a Turkish  dignitary,  how  the  two  wives  of  his  mas- 
ter got  along  together.  “Oh,”  said  he,  “they  make 
gehenna  for  the  master.  If  one  of  them  should  die, 
he  never  would  take  another.”  “But  what  do  they 
do?”  “Why,  the  other  day, 'the  son  of  one  wife, 
a bright  little  roguish  fellow,  set  fire  to  the  apart- 
ments of  the  other,  and  only  a hair  remained  that 
the  house  had  been  destroyed.”  Do  Constanti- 
nople fires  sometimes  originate  in  the  harems? 
It  is  polygamy  in  the  ruling  class,  in  the  high 
officers  of  government,  among  those  who  lead  the 
destinies  of  the  people,  that  curses  the  land.  What- 
ever debases  them  afflicts  the  whole  country,  in  all 
its  interests.  A few  among  them  know  this,  and 
there  is  a tendency  in  the  party  of  progress  to 
abandon  this  old  Eastern  vice,  which  has  come 
down  from  prehistoric  times.  The  most  disgrace- 
ful record  of  the  Prophet  is  his  course  and  example 
with  reference  to  it. 

This  sensualism  is  doubtless  attractive  to  the 


Tradition  not  Koran. 


351 


heathen  mind,  and  may  explain  in  part  tile  prog- 
ress of  Islam  among  the  heathen  tribes  of  Africa ; 
but  no  form  of  Christianity  has  fallen  so  low  as  to 
accept  it.  Since  it  laid  down  the  sword,  this  faith 
has  gained  very  few  converts,  even  from  the  most 
corrupt  Christianity. 

Tradition  has  introduced  an  immense  mass  of 
error  and  superstition  into  the  Moslem  world,  of 
which  the  Prophet  was  not  guilty,  and  of  which 
very  little  can  be  found  in  the  Koran.  As  Mo- 
hammedan law  is  made  up  chiefly  from  tradition, 
so  is  the  Mohammedan  religion,  and  if  you  can 
have  but  one,  you  will  learn  more  from  tradition 
than  from  the  Koran.  Writers  who,  like  Mr.  Bos- 
worth  Smith,  undertake  to  enlighten  the  world  out 
of  the  Koran,  only  multiply  and  diffuse  their  own 
ignorance. 

The  above  attributes  are  admirably  adapted  to 
make  a strong  religion,  strong  in  its  truth,  and 
strong  in  its  errors.  It  has  lost  less  by  conversion 
to  other  religions  than  any  other  faith,  ancient  or 
modern. 

But  this  has  doubtless  been  owing  in  part  to  its 
environment.  It  has  always  confronted  heathen- 
ism, or  a false  Christianity.  Both  it  could  heartily 
reject,  with  all  the  sanctions  of  reason  and  con- 
science. As  to  worship  and  dogma,  it  saw  noth- 
ing which  it  could  not  despise.  It  read  the  four 
Gospels,  and  then  looked  at  the  Christian  church, 
and  saw  image,  saint,  and  relic  worship,  and  turned 
away  in  disgust. 


352 


Among  the  Turks. 


The  political  relations  of  the  Ottomans  with  the 
Christian  nations  of  Europe,  have  not  been  such  as 
to  make  favorable  impressions  upon  the  Moslem 
mind  with  regard  to  Christianity. 

Its  relation  to  Eussia,  when  not  at  war,  has  been 
that  of  an  armed  neutrality.  She  has  always  had 
innumerable  political  agents  in  every  part  of  Euro- 
pean Turkey,  to  stir  up  all  the  bad  feelings  pos- 
sible, and  to  prepare  insurrections  and  atrocities. 
It  would  be  impossible  for  a conscientious  Mus- 
sulman to  regard  such  Christianity  but  with  ab- 
horrence. . 

England  once  occupied  an  enviable  position  with 
regard  to  moral  influence  upon  Turkey. 

After  the  close  of  the  Crimean  war,  which  was  a 
war  quite  as  much  in  English  interests  as  in  Turk- 
ish, this  influence,  under  Sir  Henry  Bulwer,  was 
entirely  changed.  No  man  ever  worked  so  effect- 
ively for  Eussian  interests,  and  for  the  ruin  of 
Turkey,  as  Sir  Henry  Bulwer.  His  treachery  to 
the  cause  of  religious  freedom  has  been  referred  to. 
He  thought  it  a master-stroke  of  policy  to  show 
the  Turks  that  England  watched  over  Moslem  in- 
terests. It  displeased  English  Christians,  but  they 
were  a class  he  cared  little  for.  His  great  meas- 
ure, however,  was  to  introduce  the  Circassians  into 
Bulgaria.  The  great  Circassian  chief,  Schamyl, 
had  been  subdued,  after  a contest  of  thirty  years, 
by  Eussia;  and  the  Circassians  had  been  driven 
from  their  mountains,  with  unparalleled  sufferings. 
Cherishing  an  undying  hate  to  all  Eussian  or  Greek 


Savage  Circassians. 


353 


Christians,  they  were  a fine  element  to  throw  into 
Bulgaria.  The  Bulgarians  besought,  protested, 
plead,  to  be  delivered  from  the  coming  scourge, 
but  Bulwer  sustained  the  Porte  with  all  his  influ- 
ence in  pushing  them  in.  Quite  as  savage  and 
blood-thirsty  as  the  Montenegrins  in  their  char- 
acter and  habits,  they  have  proved  the  scourge 
which,  by  their  very  nature  and  antecedents,  they 
were  destined  to  be.  In  all  the  horrors  of  the 
present  war,  they  have  borne  a distinguished  part. 
They  have  been  turbulent  and  predatory,  and  have 
done  more  to  discredit  the  Turkish  government 
than  any  other  class  of  marauders. 

Sir  Henry  Bulwer’s  other  great  achievement  was 
introducing  the  Sublime  Porte  to  the  loaning  ma- 
nia. Hence  the  lavish  expenditures,  the  over- 
whelming debt,  the  loss  of  credit,  and  the  finan- 
cial embarrassments  of  the  Ottoman  Empire.  The 
conditions  on  which  the  loans  were  made  were 
ruinous  to  the  empire,  the  capitalists  acquired  mil- 
lions for  their  share  of  the  spoils,  and  the  loss 
finally  fell  upon  the  public,  and  excited  the  rage 
and  vengeance  of  suffering  Englishmen. 

In  all  these  affairs,  Turkey  has  been  the  victim. 
Following  blindly  her  leaders,  with  the  apathy 
which  is  a part  of  her  nature,  she  finds  herself 
bereft  of  resources,  and  surrounded  by  hostile  and 
indignant  nations.  It  is  impossible,  then,  that 
any  favorable  moral  influence  should  be  felt  by 
the  Moslems  from  their  intercourse  with  Christian 
nations. 

23 


354 


Among  the  Turks. 


But  that  Islam,  from  various  other  causes,  is  los- 
ing its  power,  there  can  be  no  doubt  whatever. 
The  Koran  and  tradition  are  losing  their  power. 
Laws  once  held  sacred,  have  passed  away.  The 
spirit  of  conquest  and  military  supremacy  have 
-disappeared. 

The  Moslem  treats  Christians  with  a respeot  he 
never  did  before.  There  is  a toning  down  of  his 
fanaticism.  You  can,  anywhere,  converse  with 
Mohammedans  on  religious  subjects,  with  a free- 
dom impossible  thirty  years  ago.  I once  over- 
heard, in  a steamer  on  the  Bosphorus,  some  Turks 
discussing  this  point;  and,  to  my  amazement,  they 
attributed  the  change  to  the  influence  of  Amer- 
ican missions,  wholly  unaware  that  an  American 
was  sitting  behind  them.  By  their  books,  schools, 
newspapers,  translations  of  the  Scriptures  into  all 
languages,  missions  have  had  their  influence,  a 
very  wide  and  extended  one,  outside  of  their  di- 
rect labors;  but  many  other  things  coincide  with 
it.  The  general  progress  of  civilization,  the  rail- 
road, the  steamboat,  the  telegraph,  the  expansion 
of  commerce,  the  increase  of  travel,  have  all  united 
in  softening  the  prejudices  of  the  Moslem  mind. 

The  boasted  revival  of  Islam  in  Wahabeism  may 
cause  some  political  troubles,  but  otherwise  is  of  no 
value.  It  is  a natural  reaction  against  liberalizing 
tendencies.  It  is  a revival  of  ignorance,  darkness, 
and  fanaticism.  It  is  a going  back  twelve  cen- 
turies. It  is  proscribing  all  progress,  all  change, 
all  modern  arts,  notions,  habits,  and  thoughts. 


Eastern  Churches. 


355 


It  is  a revival  of  weakness,  and  a sign  that 
Islam  is  to  pass  away. 

I have  written  about  twenty  pages  on  the  errors 
and  unscrip tural  practices  of  the  oriental  churches. 
The  great  contest  in  the  East  makes  the  times  ex- 
citable ; and  I withhold  what  might  be  misunder- 
stood. Some  of  my  highly  valued  personal  friends 
are  among  the  Greek,  Armenian,  and  Bulgarian 
communities,  and  I would  not  seem  to  be  re- 
gardless of  their  feelings.  I firmly  believe  those 
churches  are  coming  back  to  the  pure  and  simple 
Gospel,  but  whether  they  shall  ever  assume  any 
other  names  than  those  they  now  bear,  is  a mat- 
ter of  small  importance.  Provided  they  are  evan- 
gelical, all  will  be  satisfied  who  labor  for  the  re- 
demption of  the  Ottoman  empire.  The  Christian 
element  of  the  empire  is  steadily  gaining  power 
and  influence,  and  even  if  bloody  revolutions  do 
not  hasten  the  day  of  freedom,  it  is  sure  to  come 
by  moral  forces. 


CHAPTER  XXIII. 


SIGNS  OF  PROGRESS. 

This  is  a subject  which  I approach  with  un- 
feigned diffidence.  On  many  accounts,  it  is  the 
most  difficult  subject  that  one  can  undertake.  The 
witnesses  that  testify  in  the  case  are  all  on  one 
side.  The  Ottoman  Turks  never,  or  very  rarely, 
study  foreign  languages.  They  pay  too  little  re- 
gard to  foreign  opinions.  When  they  hear  of  some 
monstrous  injustice  done  them  in  foreign  journals, 
one  class  of  them  will  say,  “ That  is  the  Avay  with 
the  Ghiaours,”  and  the  more  pious  will  say,  “Our 
refuge  is  in  God,”  and  smoke  away;  but  neither 
will  ever  attempt  any  refutation.  The  present  war 
has  aroused  the  government  to  make  efforts  never 
before  made  to  correct  false  impressions. 

The  condition  of  Turkey  is  reported,  first,  by 
travellers.  They  intend,  generally,  to  report  the 
exact  truth,  and,  with  some  few  exceptions  of  per- 
sons, who,  like  Macfarlane,  go  there  with  malign 
intentions,  in  the  interest  of  some  political  party, 
they  do  report,  unquestionably,  what  they  have 
seen  and  heard.  They  do  not  understand  the  lan- 
guage. They  get,  from  the  hotel,  a nice,  intel- 
ligent, active  dragoman.  The  dragoman  knows 


The  Levantines. 


357 


every  tiling  and  every  body,  and  has  most  ex- 
cellent recommendations  from  previous  travellers. 
He  is  a Levantine.  No  particular  race  owns  him. 
He  will  perhaps  tell  you  he  is  a Greek.  If  there 
is  a class  of  men  on  earth  utterly  destitute  of  the 
truth,  to  whom  falsehood  is  sweeter  than  truth, 
and  who  are  sagacious  to  know  in  a given  case 
how  much  a man  can  be  made  to  sivallow  without 
arousing  suspicions,  it  is  these  Levantines.  They 
have  a list  of  classic  horrors  about  the  “unspeak- 
able Turk,”  to  palm  off  upon  all  unsuspecting  trav- 
ellers. Our  knowledge  of  Turkey  really  comes 
from  them.  I once  said  to  a person  of  this  class, 
who  was  volunteering  some  surprising  information, 
“I  have  lived  in  Turkey  so  many  years,  have  been 
in  such  places,  and  know  such  persons.”  I said 
nothing  more,  and  made  no  reference  to  what  he 
had  been  saying;  but  he  did  not  resume  his  story, 
and  departed  crestfallen.  The  traveller  who  is 
just  passing  through,  must  be  a man  of  rare  sa- 
gacity, who  can  sift  the  truth  from  the  falsehood, 
while  he  is  in  Levantine  hands. 

We  all  have  a natural  and  noble  tendency  to  be- 
lieve what  we  read  and  hear,  but  when  I take  up 
Eastern  news,  I always  pray  inwardly,  uO  Lord, 
endow  me  with  a suitable  spirit  of  unbelief!  ” 

Another  point  to  be  remembered  is,  that  this 
whole  class  of  Levantines  are  the  enemies  of 
Turkey.  They  never  report  any  thing  good,  and 
their  stores  of  bad  are  as  inexhaustible  as  their 
imagination. 


358 


Among  the  Turks. 


Another  source  of  our  knowledge  of  Turkey  is 
to  be  found  in  the  newspaper  correspondent  and 
the  telegraph.  As  opposite  parties  use  the  tele- 
graph, one  has  to  take  things  as  they  come,  and 
then  judge  as  well  as  he  can  of  probabilities,  or 
believe  and  disbelieve  according  to  his  own  ten- 
dencies and  likings. 

Another  source  still,  is  to  be  found  in  political 
pamphlets.  A great  association  has  been  formed 
in  England  for  the  purpose  of  exposing  all  the 
faults  of  Turkey.  The  testimony  is  mainly  from 
travellers.  It  is  not  necessary  to  impugn  the  hon- 
esty or  integrity  of  the  writers,  or  the  purity  of 
their  motives.  But  it  may  be  permitted  to  in- 
quire whether  any  government  could"  stand  such 
an  ordeal  unharmed. 

Suppose  a great  association  should  be  formed  in 
the  United  States,  and  money  freely  poured  into 
its  treasury,  with  the  object  of  searching  out  all 
the  atrocious  murders  and  cases  of  poisoning,  in 
England,  and  all  the  stories  of  selling  wives  and  of 
beating  them,  all  the  mobs  in  Ireland  and  the  col- 
onies, all  the  insurrections  and  bloody  suppression 
of  the  same,  the  hanging  of  ministers  of  the  Gospel 
(like  the  Rev.  Mr.  Gordon),  the  blowing  of  rebel- 
lious subjects  (rayahs)  from  the  cannon’s  mouth, 
because,  in  the  culprit’s  belief,  it  sent  him  to  an 
eternal  hell ; suppose  the  state  of  Ireland  should  be 
depicted,  when  a landlord  could  not  walk  abroad 
upon  his  own  property  without  danger  of  assassi- 
nation, and,  when  assassinated,  no  conviction  could 


National  Crimes. 


359 


follow,  on  account  of  combined  and  universal  per- 
jury ; and  all  this  should  be  presented  as  a fair 
specimen  of  the  English  government  and  people, 
and  nothing  whatever  presented  on  the  other  side; 
would  such  an  association  be  regarded  as  engaged 
in  a wise  or  pre-eminently  Christian  work?  If  its 
publications  were  spread  all  over  the  world,  would 
the  result  be  a good,  elevating,  refining  moral  im- 
pression upon  the  people  of  Great  Britain?  Or, 
suppose  such  an  association  in  England  should  ex- 
pose all  our  Indian  massacres,  and  our  treatment 
of  the  Indians,  our  negro  slavery  of  the  past  with 
all  its  atrocious  laws,  our  great  rebellion,  our  Fort 
Pillow  massacre,  Andersonville  and  Libby  prisons, 
our  New  York  mobs  and  massacres,  our  Ku-klux 
achievements,  our  Tweed  rings,  our  many  defal- 
cations, and  gather  every  thing  of  this  kind  to- 
gether, without  a hint  of  any  thing  as  possibly 
existing  on  the  other  side;  would  it  promote  good 
feeling?  Especially  if,  by  any  circumstances,  we 
were  incapacitated  to  make  any  reply?  Should 
we  probably  consider  those  who  engage  in  such  a 
work  as  animated  by  a peculiarly  Christian  spirit  ? 
There  would  be  some  among  us,  doubtless,  who 
wrould  take  that  view,  but  would  it  be  the  national 
view?  Would  it  work  a grand  reformation? 

Turkey  has  more  and  worse  tribes  than  our  In- 
dians to  manage,  as  the  Kurds,  the  Druzes,  the  Zei- 
beks,  the  Yoruks,  the  Gypsies,  the  Bosnians,  the 
Circassians.  It  has  mountainous  regions  impossi- 
ble of  access.  It  has  different  races,  religions,  and 


360 


Among  the  Turks. 


languages,  that  never  united.  A much  better  gov- 
ernment than  that  of  Turkey  would  find  the  task 
of  government  a baffling  one,  especially  if  it  had  a 
mighty  and  crafty  enemy  on  its  borders,  always 
stirring  up  revolution. 

This  mine  has  been  sufficiently  worked.  J could 
not  go  deeper  into  it  without  danger  of  suffo- 
cation. 

Nor  is  it  needful  to  add  any  thing  to  that  side 
of  the  question.  I wish  to  inquire  if,  notwithstand- 
ing all  this , there  are  not  some  signs,  under  this 
government,  of  progress  towards  a better  state? 
I think  there  are,  and  I do  not  see  as  any  law  of 
morals  or  of  expediency  forbids  their  statement. 
The  Turkish  government  has  never  showed  any 
Hostility  towards  us  as  a nation.  It  defied  the  in- 
fluence of  England  and  France  during  our  war, 
and  sternly  baffled  every  attempt  at  getting  up  a 
rebel  cruiser  in  its  waters.  But  even  towards  an 
enemy,  is  it  immoral  and  unchristian  to  allow  what- 
ever is  true? 

Fully  aware  that  what  I shall  say  will  be  offen- 
sive to  much  of  the  public  sentiment  of  the  coun- 
try, I would  still  ask  a patient  and  candid  hearing, 
for  the  truth’s  sake. 

1st.  It  will  hardly  be  denied  that,  under  the 
Turkish  government,  there  has  been  some  progress 
in  education  during  the  past  half  century.  Con- 
sidering the  point  from  ivhence  she  started,  lias  not 
the  progress  been  great?  Fifty  years  ago,  the 
Ottoman  empire  was  in  the  middle  ages  as  to  edu- 


Change  in  Education. 


361 


cation,  and  in  some  other  things,  remains  there 
still.  In  that  space  of  time,  printed  school  books, 
in  the  spoken  languages  of  the  schools,  have  been 
introduced.  No  one  can  estimate  the  value  of  this 
step,  who  has  not  seen  the  old  schools,  either  with- 
out books,  or  with  books  only  in  some  dead  lan- 
guage. Now,  the  schools  of  all  the  chief  nationali- 
ties are  well  supplied  with  common  school  books, 
in  their  own  spoken  tongue. 

2d.  The  press,  as  an  active,  living  power,  has 
been  introduced  into  the  Ottoman  empire,  within 
fifty  years.  The  old  efforts  of  previous  ages  had 
died  away  and  disappeared.  Occasionally,  an  ec- 
clesiastical book  was  printed;  but  there  were  no 
newspapers,  no  current  literature,  and  consequently 
but  little  intellectual  life.  For  many  years,  the 
missions  of  the  American  Board  were  compelled  to 
have  their  own  printing  establishments.  Now  they 
have  nothing  of  the  kind.  Printing  presses,  and 
lithographic  presses,  are  very  numerous,  and  any 
thing  may  be  printed  in  any  language  of  the  coun- 
try. This  has  all  grown  up  by  permission  of  the 
government,  and  the  government  itself  established, 
many  years  ago,  a magnificent  printing-house,  at 
Gill  Plane.  Is  not  this  a progressive  step?  Every 
native  race  has  now  the  beginnings,  at  least,  of  a 
literature.  If  any  one  wishes  to  print  a book  or 
a pamphlet,  he  will  find  a sharp  competition  of 
many  presses  for  his  work,  whatever  may  be  the 
language. 

3d.  Newspapers  have  commenced  their  career 


362 


Among  the  Turks. 


in  Turkey.  This  is  another  step  in  the  right  direc- 
tion. The  first  newspaper  in  any  of  the  native 
languages,  edited  by  a rayah,  was  published  in 
1840.  In  a little  more  than  thirty  years  from  that 
time,  there  were  fifty  newspapers,  in  various  lan- 
guages, in  the  capital  alone,  about  thirty  of  them 
being  dailies.  Doubtless,  many  have  been  closed 
up  by  the  war.  The  censorship  of  the  press  is 
severe  in  war,  but  not  at  all  so  in  peace.  The 
telegraph  and  the  press  send  the  news  of  the  world 
over  the  empire,  and  new  ideas  encroach  upon  and 
gradually  displace  the  old.  There  is  some  prog- 
ress in  all  this.  It  is  a progress  of  that  nature 
that,  if  you  give  it  time,  it  will  work  out  great 
results. 

4th.  The  Christian  Scriptures,  during  this  half 
century,  have  been  translated,  printed,  circulated 
in  all  the  languages  of  the  empire — in  Turkish,  Ara- 
bic, Greek,  Armenian,  Bulgarian,  Albanian,  Kurd- 
ish, Armeno-Turkish,  Greeco-Turkish,  Hebrew  and 
Hebrew  Spanish.  They  are  sold  all  over  the  em- 
pire, wherever  there  is  a people  speaking  the  lan- 
guage. 

The  Bible  House  at  Constantinople  is  quite  as 
prominent  a building  as  the  Bible  Houses  of  New 
York  and  London  are  for  those  localities.  The 
Scriptures  are  publicly  exposed  for  sale,  in  more 
than  twenty  languages. 

Fanatical  opposition  has  occasionally  risen,  but 
it  could  never  make  a stand.  These  translations 
awaken  criticism,  and  bring  new  ideas  and  new 


Number  of  Schools. 


363 


life . into  language,  literature,  and  religion.  This 
is  progress. 

5th.  A literature,  Christian,  educational  and  gen- 
eral, is  rapidly  increasing  in  these  languages.  No 
restraint  is  put  upon  the  Christian  literature  of 
any  religion  or  race.  The  fifty  years  have  shown 
a wonderful  progress  on  this  line.  The  ignorance 
of  some  recent  review  writers,  with  regard  to  edu- 
cational and  intellectual  progress  in  general,  is  very 
discreditable  either  to  their  honesty  or  intelligence. 

6th.  The  increase  in  the  number  of  schools  and 
various  institutions  of  learning,  is  quite  as  great  as 
the  advance  in  character.  When  I visited  the 
chief  Bulgarian  school  of  Philippopolis,  in  1857,  I 
was  assured  that  every  obstacle  possible  had  been 
put  in  their  way  by  the  Greek  Church,  but  that 
the  people  had  burst  their  bonds,  and  schools 
would  be  everywhere  formed.  In  1870,  after  a 
period  of  but  thirteen  years,  there  were  reported 
in  the  province,  three  hundred  and  thirty-seven 
schools,  some  of  them  of  a high  order,  sixteen 
thousand  five  hundred  pupils,  of  whom  two  thou- 
sand six  hundred  and  fifteen  were  girls.  The  end 
toward  which  all  effort  was  directed,  was  that  no 
Bulgarian  boy  or  girl  should  grow  up  ivitliout  a 
good  common  school  education . They  were  then  far 
from  their  ideal,  but  another  decade  of  such  prog- 
ress would  have  realized  it.  Everywhere,  among 
all  classes  and  all  nationalities,  there  has  been  sur- 
prising progress.  It  has  been  far  less  among  the 
Moslems  than  the  other  races,  but  some  progress 


364 


Among  the  Turks. 


has  been  made  among  them.  While  the  schools 
in  the  mosques  remain  the  same  as  in  past  ages, 
common  schools,  not  under  the  power  of  the  clergy, 
have  been  established  in  large  numbers,  and  text- 
books have  been  provided  for  them.  The  most  suc- 
cessful institutions  have  been  the  Military  Acad- 
emy, the  Naval  Academy,  and  the  Medical  College, 
into  which  the  study  of  French  has  been  intro- 
duced with  good  results. 

The  desire  for  education  has  extended  to  all 
classes  and  races.  We  find  it  the  same  among 
the  Armenians,  from  the  Bosphorus  to  the  Eu- 
phrates, and  among  the  inhabitants  of  Syria,  as 
well  as  in  Bulgaria. 

The  above  are  facts  which  have  usually  been 
considered  facts  in  the  order  of  progress.  And 
their  chief  value  consists  in  this,  that  they  exhibit 
the  life  and  power,  and  free  action  of  the  people. 
They  are  not  things  imposed  upon  the  people  by 
imperial  ordinances,  but  the  people  are  left  in 
freedom  to  act  for  themselves.  It  is  not  their 
present  condition  as  compared  with  European  na- 
tions, that  is  to  be  looked  at,  but  as  compared  with 
their  former  state.  Progress,  not  perfection  is  all 
we  claim  for  them. 

Another  point  of  inquiry  is,  whether  the  Sublime 
Porte  has  made  any  progress  in  the  administration 
of  affairs? 

On  this  point  I think  there  can  be  no  doubt  in 
any  unprejudiced  mind  that  has  studied  the  course 
of  things  in  Turkey  during  the  last  half  century. 


Religious  Liberty. 


365 


Ft  is  not  to  be  denied  that  Abdul  Aziz,  who  com- 
menced his  destructive  course  under  the  inspira- 
tion of  Sir  Henry  Bulwer,  plunged  the  empire  into 
debt  and  brought  on  financial  ruin.  All  this  can 
be  repaired.  But  notwithstanding  this  there  have 
been  great  administrative  changes  for  the  better, 
some  of  which  are  worthy  of  notice. 

I.  Religious  liberty  has  certainly  been  the  gain- 
er during  the  last  half  century.  This  will  hardly 
be  denied  by  those  who  have  the  slightest  ac- 
quaintance with  undeniable  facts.  The  Protestant 
churches,  communities,  schools,  and  colleges  that 
have  been  permitted  to  spring  up  in  both  Euro- 
pean and  Asiatic  Turkey  are  proofs  of  it. 

The  great  changes  effected  by  the  Bulgarians  in 
the  restoration  of  their  language,  liturgy,  schools, 
and  independent  church  government,  are  proofs 
of  it. 

Foreign  missions  from  the  Catholic  and  Protes- 
tant world  have  penetrated  every  part  of  the  em- 
pire with  their  labors,  and  are  protected  by  gov- 
ernment. Proselytes  from  all  Christian  and  Jewish 
sects  to  each  other  are  allowed,  and  protected. 
Something  has  been  done  towards  more  freedom 
for  the  Moslem  to  embrace  Christianity,  as  we 
have  shown  in  a previous  chapter.  The  conver- 
sion is  not  followed  by  death,  as  formerly,  but  the 
convert  has  every  thing  to  fear  from  mob  violence. 
In  certain  cities,  as  Constantinople  and  Smyrna, 
he  will  be  safe.  Freedom  for  the  Moslem  any - 
v'liere  to  profess  Christianity  does  not  yet  exist. 


366 


Among  the  Turks. 


and  can  not,  until  the  people  themselves  become 
more  enlightened. 

II.  With  the  destruction  of  the  Janizaries  the 
era  of  confiscation  and  death  without  trial  passed 
away.  Every  man  accused  of  crime  is  entitled  to 
a public  trial,  and  the  penalty  of  death,  even  when 
pronounced  by  the  courts,  can  not  be  executed 
without  the  express  order  of  the  sultan.  Confis- 
cation of  goods  no  longer  follows  crime.  From 
having  the  bloodiest  code  in  the  world  the  Otto- 
man empire  has  fewer  death  penalties,  and  fewer 
executions,  than  any  country  where  the  death  pen- 
alty exists.  The  bastinado  has  been  abolished  and 
the  European  punishment  of  flogging  has  taken 
its  place.  The  recent  assertions  to  the  contrary 
are  falsehoods.  These  changes  are  all  in  the  di- 
rection of  softening  down  or  laying  aside  the  bru- 
tal customs  and  laws  of  the  past. 

III.  A fundamental  change  has  been  introduced 
into  the  whole  scheme  of  Moslem  education. 

A council  of  public  instruction  has  been  estab- 
lished after  the  French  model,  and  thus  education 
is  quietly  passing  out  of  the  hands  of  the  clergy 
and  the  mosques,  and  becoming  wholly  secular ! 

In  1864  there  were  twelve  thousand  five  hun- 
dred Moslem  schools  with  half  a million  of  stu- 
dents. Their  number  has  since  greatly  increased. 

There  is  also  a government  university  estab- 
lished, which  is  yet  incomplete,  but  is  an  important 
step  toward  throwing  off  entirely  the  domination 
of  the  Mohammedan  clergy.  Another  large  insti- 


A Revolution — Churches. 


367 


tution,  the  Lycee,  after  the  French  Lycee,  was  es- 
tablished at  great  expense.  All  nationalities  were 
admitted.  The  French  language  was  made  obli- 
gatory and  a good  curriculum  of  study  adopted. 
It  is  now  closed,  in  consequence  of  the  war.  The 
Moslem  schools  are  now  established  on  a graded 
system,  and  the  pupils  pass  up  from  one  grade  to 
a higher  by  examination. 

Imperfect  as  the  system  is,  it  is  a great  adminis- 
trative revolution  and  proves  the  existence  of  a 
powerful  party  which  the  mosque  can  not  con- 
trol. Another  generation  will  bring  forward  an- 
other class  of  men  into  all  departments  of  public 
administration. 

IV.  European  law,  in  the  form  substantially  of 
the  Napoleon  Code,  has  been  introduced  into  the 
courts  as  of  equal  authority  with  the  Mohamme- 
dan Code.  A litigant  can  have  his  choice  of  codes. 
He  may  have  his  case  tried  by  the  Mohammedan 
Code,  or  by  the  Napoleon  Code.  As  far  in  the  in- 
terior as  Kaisereh  nine  tenths  of  the  cases  tried  are 
by  the  Napoleon  Code.  Other  important  changes 
of  law  are  coming  in. 

The  law  against  building  new  churches  was  once 
held  as  sacred  as  any  thing  in  the  Koran.  If  ever 
a new  church  was  built,  it  was  always  under  the 
fiction  of  there  once  having  been  a church  on 
the  spot,  and  the  permission  given  was  to  rebuild . 
There  is  now  a definite  form  given  by  govern- 
ment to  obtain  leave  for  building  new  churches. 
The  only  difficulty  that  remains  is  in  the  jealousy 


368 


Among  the  Turks. 


and  mutual  oppositions  of  different  sections  of  the 
populations.  The  Turkish  government  will  rarely 
grant  a permit  for  any  building,  if  it  is  opposed 
by  the  neighborhood.  The  different  religious  com- 
munities, Armenians,  Greeks,  Catholics,  will  raise 
such  an  opposition,  oftentimes,  that  neither  can 
build  a new  church,  unless  they  all  wish  to  build. 
Aside  from  this,  the  old  law  has  passed  away. 
More  new  churches  have  been  built,  during  the 
past  half  century,  than  in  the  four  previous  cen- 
turies. It  would  exhaust  the  reader’s  patience  to 
go  through  with  all  the  old  severe  laws  that  have 
been  either  relaxed,  or  entirely  removed.  In  say- 
ing this,  I am  not  commending  Mohammedan  law 
as  it  is,  but  only  showing  a hopefulj9ro(/re&s  towards 
a better  state . 

V.  Material  progress.  The  financial  condition 
of  the  empire  could  hardly  be  worse  than  it  is.  It 
is  utter  bankruptcy,  and  with  such  a war  on  its 
hands  there  is  little  hope  of  an  early  recuperation. 
The  cause  of  this  disgraceful  condition  has  been 
the  foolish  and  wicked  expenditures,  and  not  the 
impoverishment  of  the  country.  It  is  admitted 
that  Sultan  Abdul  Aziz  did  all  a sovereign  could 
do  to  make  all  his  officers  depredators  upon  the 
resources  of  the  government,  and  while  they  had 
enormous  loans  to  draw  from,  this  could  go  on 
unchecked. 

The  revenue  of  the  empire  has  nearly  quadrupled 
since  1850.  In  1875,  it  amounted  to  £22,552,200 
or  more  than  one  hundred  and  twelve  millions  of 


Material  Progress. 


369 


dollars.  This  has  not  been  quite  all  wasted.  Some 
ten  railroads,  varying  from  fifty  to  two  hundred 
miles  in  length,  have  been  constructed,  and  they 
have  been  of  immense  value  to  the  government  in 
all  its  military  operations. 

Its  greatest  material  progress,  I regret  to  say, 
has  been  in  the  arts  of  war.  Its  iron-clad  navy 
commands  all  its  seas,  and  its  great  enemy  can 
appear  upon  his  own  waters  only  by  stealth.  Its 
army  has  been  well  provided  with  the  modern 
weapons  of  warfare,  and  has  thus  far  shown  itself 
capable  of  defending  the  empire  against  its  gi- 
gantic neighbor.  This  is  an  unexpected  result, 
and  will  convince  men  of  impartial  judgment  that 
there  must  be  some  elements  of  life  and  growth 
in  this  empire,  so  generally  misapprehended  and 
defamed. 

VI.  The  most  vital  and  important  question,  with 
regard  to  the  Mohammedan  government,  is  its  po- 
sition towards  its  Christian  subjects.  That  it  is  an 
oppressive  government,  no  one  will  deny.  That 
there  is  a great  deal  of  misgovernment  by  incom- 
petent, selfish,  and  unfaithful  officials,  no  one  will 
deny.  That  the  lavish  expenditure  of  the  last 
reign  increased  the  irregularity  and  oppressiveness 
of  taxation,  is  sufficiently  plain.  It  fell  upon  Mos- 
lem and  Christian  alike  and  prepared  the  whole 
empire  for  revolution. 

But,  notwithstanding  this,  the  form  of  govern- 
ment is  such  as  to  place  in  the  hands  of  the  people 
a ready  way  of  correcting  abuses.  The  different 
24 


370 


Among  the  Turks. 


grades  of  governors,  as  mudirs  of  villages,  caima- 
cams,  and  mutessarifs,  have  an  administrative  coun- 
cil, composed  of  Moslems  and  Christians.  The 
Christian  populations  are  represented  by  their  spir- 
itual chiefs  and  by  elected  members.  It  is  a dem- 
ocratic assembly.  It  gives  to  villages  great  power 
over  all  their  interests.  If  sufficiently  united  and 
enlightened,  they  can  farm  their  own  taxes,  and 
no  tax-gatherer  except  of  their  own  choosing  will 
ever  appear  among  them.  This  “medjliss”  or  ad 
ministrative  council,  is  often  a very  grievous  in- 
strument of  oppression.  It  may  become  a “ring 
It  will,  of  necessity,  be  what  the  people  make  it. 
With  the  progress  of  education  and  enlightenment, 
it  will  be  a beneficent  power  in  the  land.  The  gov- 
ernment has  placed  it  in  the  hands  of  the  people, 
and  they  can  use  it  for  good  or  ill. 

For  some  fifteen  or  twenty  years,  the  Ottoman 
government  has  been  gradually  admitting  Chris- 
tian subjects  to  a share  in  high  offices  of  state. 
This  has  been  so  often  denied,  and  it  has  been  so 
often  asserted  that  no  rayah  is  ever  admitted  to 
office,  that  any  mere  assertion  would  be  of  no 
value. 

I will  therefore  present,  so  far  as  I can,  a list 
of  those  who  have  been  thus  raised  to  office.  A 
complete  list  could  be  made  out  only  in  Constan- 
tinople. The  different  offices  and  dignities  which 
each  one  has  borne,  will  be  named  in  their  order. 
Those  who  have  died  are  first  in  the  list,  and  are 
marked  by  the  letter  d ; retired,  by  r;  those  in 


List  of  Officers. 


371 


waiting,  that  is  drawing  half-pay  until  appointed 
to  some  other  office,  by  i.  w . ; those  not  marked, 
still  bear  the  office  which  is  last  named. 

1.  Prince  Etienne  Yogorides,  Prince  of  Samos,  Grand  Digni- 
tary of  the  Empire,  Caponkehaya  of  Moldavia,  race  Bul- 
garian, d. 

Forty  years  ago  he  alone,  of  the  rayahs,  had 
the  right  to  appear  in  a Bosphorus  equipage  of 
four  pairs  of  oars,  conferred  as  a special  favor  by 
the  sultan.  When  the  daughter  of  Yogorides  was 
married  to  Photiades  Bey,  the  present  Turkish  min- 
ister at  Athens,  the  Sultan  Abdul  Medjid  attended 
in  person,  a mark  of  personal  favor  from  the  sover- 
eign unheard  of  in  Ottoman  history,  and  intended 
to  have  a political  significance.  It  was  so  under- 
stood by  Moslems  and  Christians.  By  some  the 
act  was  abhorred,  by  others  applauded. 

Another  act  of  the  sultan  attracted  equal  atten- 
tion. He  received  in  audience  a venerable  and  dis- 
tinguished Greek  lady,  Madame  Sophie  d’Aristarchi, 
and,  in  token  of  his  appreciation  of  the  services  of 
her  deceased  husband  and  of  her  sons,  he  gave  her 
his  portrait  in  diamonds,  together  with  a decora- 
tion in  diamonds.  It  was  the  first  decoration  ever 
given  by  an  Ottoman  sovereign  to  a lady.  When 
this  venerable  lady  died,  her  daughter,  mother  of 
Aristarchi  Bey,  now  at  Washington,  was  author- 
ized by  Abdul  Aziz  to  wear  the  portrait  and  dec- 
oration. Personally,  these  things  are  trifles.  Polit- 
ically, they  have  their  meaning  and  value. 


372 


Among  the  Turks. 


2.  Djezairli  Mugger  ditch  Agha,  Collector  of  the  Port  of  Con- 

stantinople, Arm.,  d. 

The  first  Christian  subject  that  was  ever  ap- 
pointed to  that  high  post.  This  was  about  thirty 
years  ago.  It  awakened  a combined  opposition, 
and  he  was  finally  overthrown.  The  office  has 
since  been  repeatedly  filled  by  Christian  subjects, 
without  remark.  I can  not  give  their  names. 

3.  Daoud  Pasha,  Counsellor  of  Embassy  (at  Vienna),  Governor 

of  Lebanon,  Minister  of  Public  Works,  Arm.,  Cath.,  d. 

The  first  Christian  subject  raised  to  so  high  an 
office  as  minister  of  public  works  and  member  of 
the  cabinet. 

4.  Aristarchi  Bey  (Nicholas),  Secretary  of  Sultan  Mahmud, 

Grand  Logothete,  etc. , etc. , Member  of  the  Grand  Council 
of  Justice,  Greek,  d. 

5.  Franco  Pasha,  Governor  of  Lebanon,  Syrian,  Cath. , d. 

6.  Agathon  Effendi,  Minister  of  Public  Works,  Arm.,  d. 

7.  Prince  Caradja,  Minister  at  the  Hague,  Gr.,  d. 

8.  Mussurus  Bey,  Charge  d ’Affaires  at  Turin,  Memb.  Grand 

Council  Justice,  Gr.,  d. 

9.  Mussurus  Bey  (Paul),  Memb.  of  Grand  Coun.  Justice,  Prince 

of  Samos,  Memb.  of  Coun.  of  State,  Gr.,  d. 

10.  Vartan  Pasha,  Memb.  of  Admiralty,  Arm.,  Cath.,  d. 

11.  Faik  Pasha,  Della  Sudda,  Director  of  the  Military  Pharma- 

cies, Lat.,  Cath. 

12.  Aristarchi  Bey  (Demetrius),  Director  of  the  Press,  etc.,  etc., 

Vice  Governor  of  Crete,  Gr.,  r. 

13.  Ohannes  Effendi,  Memb.  of  Coun.  State,  Arm.,  Cath.,  d. 

14.  Prince  Callimachi,  Minister  at  Paris,  Ambassador  at  Vienna, 

Gr.,  r. 

15.  Sefer  Pasha,  General  of  Division,  Cath. , r. 

16.  Muhliss  Pasha,  Gen.  of  Div.,  Orthodox  Gr.,  r. 


List  of  Officers. 


373 


m? 


17.  Sadik  Pasha,  Gen.  of  Div.,  Cath.,  r. 

18.  Emile  Effendi,  Memb.  of  Ministry  of  War,  Gr.,  r. 

19.  Aristides  Bey  fBaltagi),  Director  of  the  Public  Debt,  Gr.,  r. 

20.  Prince  Aristarchi  Miltiades,  Prince  of  Samos,  Memb.  of  Coun. 

of  State,  i.  w. 

21.  John  Aristarchi  Bey,  Ambassador  at  Berlin,  Gr.,  i.  w. 

22.  Ibraham  Pasha,  Copoukehaya  of  the  Khedive,  Arm.,  i.  w. 

23.  Nubar  Pasha,  of  Egypt,  Arm.,  i.  w. 

Both  the  above  raised  by  the  sultan  to  the  rank 
of  vizirs,  which  is  above  the  rank  of  pashas. 

24.  Odian  Effendi,  Political  Agent  at  Rustchuk,  etc.,  Under  Sec- 

retary of  Min.  of  Foreign  Affairs,  Arm.,  i.  w. 

25.  Diran  Bey,  Charge  d’ Affaires  at  Brussels,  Arm.,  Cath.,  i.  w. 

26.  Yaver  Pasha,  Memb.  of  Min.  of  War,  Memb.  of  Grand  Coun., 

State  Director  General  of  Posts,  Arm. , Cath. , i.  w. 

27.  Aristarchi  Bey  (George),  Attache  of  Ministry  of  For.  Affairs, 

Gr.,  i.  w. 

28.  Aristarchi  Bey  (Alexander),  Secretary  of  Embassy,  Gr.,  i.  w. 

29.  Mussurus  Pasha  (Constantine),  Minister  at  Athens,  at  Vi- 

enna, and  now  Ambassador  at  London,  Gr. 

30.  Prince  Alexander  Vogorides,  now  Aleko  Pasha,  Ambassador 

at  Vienna;  Greek,  by  race  Bulgarian.  Has  borne  many 
high  offices. 

31.  Serpos  Effendi,  Overseer  of  the  Telegraphs,  Arm.,  Cath. 

32.  Artin  Effendi,  Dadian,  Under  Secretary  of  State  of  For.  Aff., 

has  borne  other  high  offices,  Arm.,  i.  w. 

33.  Rustem  Pasha,  Minister  at  Turin  and  at  Florence,  Ambas- 

sador at  St.  Petersburg,  now  Governor  of  Lebanon,  Lat., 
Cath. 

34.  Sawar  Pasha,  Gov.  of  Crete,  etc.,  etc.,  now  Gov.  Gen.  of 

Isles  of  Archipelago,  Gr. 

35.  Ohannes  Effendi  Tchamitch,  Director  of  Public  Debt,  Min- 

ister of  Commerce  and  of  Agriculture,  Arm.,  Cath. 

36.  A.  Carathdodory  Effendi,  Under  Secretary  of  State  in  Dep. 

of  For.  Aff. , has  been  Min.  to  Rome,  etc. , etc. , Gr. 

37.  S.  Aristarchi  Bey,  Grand  Logothete,  etc.,  etc.,  Senator,  Gr. 

38.  Davidschon  Effendi,  Senator,  Israelite. 


374 


Among  the  Turks. 


39.  Anthopoulos  Effendi,  Memb.  Court  Justice,  Senator,  Gr. 

40.  J.  Photiades  Bey,  Minister  at  Rome,  now  Min.  at  Athens,  Gr. 

41.  Costaki  Pasha,  Gdv.  of  Mirabella,  Prince  of  Samos,  etc.,  etc., 

Under  Secretary  of  State  to  the  Dep.  of  the  Interior,  Gr. 

42.  Reshid  Pasha,  Commandant  of  Artillery,  Protestant  (For.  ?). 

43.  C.  Photiades  Bey,  Prince  of  Samos,  former  Pres,  of  Galata 

Serai  College,  Gr. 

44.  Serkis  Hamamdjian  Effendi,  Minister  at  Rome,  Chief  Secre- 

tary in  the  Ministry  of  For.  Aff. , Arm. 

45.  Servitschen  Effendi,  Senator,  Arm. 

46.  Blum  Pasha,  Gen.  ofDiv.  of  Engineers,  Hun.,  Prot. 

47.  G.  Aristarchi  Bey,  Director  of  Political  Affairs  in  Crete,  Vice 

Gov.  of  Prov.  of  Smyrna,  Minister  at  Washington,  Gr. 

48.  Etienne  Carathe'odory  Effendi,  Charge  d’ Affaires  at  Berlin, 

and  St.  Petersburg,  Min.  at  Brussels,  Gr. 

49.  Coneme'nos  Bey,  Charg.  d’Aff.  Athens,  St.  Petersburg,  Gov. 

Samos,  Con.  Gen.  at  Corfou,  Gr. 

50.  Blaque  Bey,  Secretary  of  Em.,  Con.  Gen.  at  Naples,  Min.  at 

Washington,  Director  of  the  Press,  Memb.  of  Coun.  State, 
Latin,  Cath. 

51.  Bohor  Effendi,  Memb.  Coun.  State,  Israelite. 

52.  Joseph  Ikiades  Effendi,  Memb.  of  Court  of  Justice,  Gr. 

53.  Yovantcho  Effendi,  Memb.  Coun.  State,  Bulg. 

54.  John  Ikiades  Effendi,  Memb.  Coun.  State,  Gr. 

55.  Mihran  Bey,  Duzoglou,  Memb.  Coun.  State,  Senator,  Arm., 

Cath. 

56.  Franco  Pasha,  Director  of  the  Imperial  Med.  Col.,  Gr. 

57.  Bedros  Effendi,  Couyoumdjian,  Commissioner  of  Forests, 

Memb.  Coun.  State,  Arm.,  Cath. 

58.  C.  Calliades  Effendi,  Con.  Gen.  Palermo,  Director  of  the 

Press,  Memb.  Coun.  State,  Gr. 

59.  Sakissian  Ohannes  Effendi,  Under  Secretary  of  State  of  Com- 

merce, Pres,  of  Municipality,  Memb.  Coun.  State,  Arm., 
Cath. 

60.  Dr.  C.  Carathdodory  Effendi,  Memb.  Coun.  State,  Gr. 

61.  K.  Carath^odory  Effendi,  Director  of  Railroads,  Gr. 

62.  Constant.  Pasha,  Gov.  Hertzgovina,  Arm. 

63.  Faik  Pasha  Gabriel  Effendi,  Memb.  of  Court  Justice,  Bulg. 
64  Mourad  Bey,  Minister  at  the  Hague  and  at  Stockholm,  Arm. 


List  of  Officers. 


375 


65.  Yasa  Effendi,  Vice  Gov.  Bosnia,  Myrdite  Arm. 

66.  Guatili  Pasha,  Chief  of  Imp.  Band,  Cath. 

67.  Serkis  Effendi,  Balian,  Chief  Architect,  Arm. 

68.  Dr.  Mavroyeny  Bey,  Chief  Physician  of  Sultan,  Gr. 

69.  Jean  Axelas  Effendi,  Con.  Gen.  at  Lyra,  Gr. 

70.  M.  Axelas  Effendi,  Con.  Gen.  at  Athens,  Gr. 

71.  C.  Axelas  Effendi,  Vice  Gov.  of  Prov.  in  Crete,  Gr. 

72.  Horasandji  Ohannes  Effendi,  Polit.  Agent  in  Min.  of  For. 

Aflf.,  Arm. 

73.  Etienne  Mussurus  Bey,  First  Secretary  of  Emb,  at  Lond. , Gr. 

74.  Paul  Mussurus  Bey,  Second  Secretary  of  Emb.  at  Lond.,  Gr. 

75.  Nasri  Bey,  First  Secretary  of  Emb.  at  Paris,  Syrian,  Cath. 

76.  Falcone  Effendi,  First  Secretary  of  Emb.  at  Vienna,  Arm., 

Cath. 

77.  Xenophon  Baltagi  Effendi,  First  Secretary  Legation  at  Wash- 

ington, Gr. 

78.  Rustem  Effendi,  Second  Secretary  at  W. , Gr. 

79.  E.  Photiades  Bey,  Secretary  Legation  at  Athens,  Gr. 

80.  Chrysides  Effendi,  Vice  Gov.  Epirus,  Gr. 

81.  Daniche  Effendi,  Political  Agent  at  Rustchuk,  Con.  Gen.  at 

Ragusa,  Lat.,  Cath. 

82.  Loghades  Effendi,  Political  Agent  at  Salonica,  Gr. 

83.  Dr.  Parnys  Effendi,  Coun.  of  For.  Aflf.,  Prot. 

84.  Tarin  Effendi,  Memb.  Coun.  of  For.  Afif.,  Cath. 

85.  Diran  Effendi,  Political  Agent  at  Smyrna,  Arm. 

86.  Agathone  Effendi,  Vice  Gov.  of  Erzeroum,  Arm. 

87.  N.  Petropoulos  Effendi,  Consul  at  Kertch,  Gr. 


This  list  might  be  greatly  extended,  but  it  could 
be  done  accurately  nowhere  except  at  the  Sub- 
lime Porte.  The  above  officers  by  their  direct 
patronage,  or  by  their  influence,  introduce  many 
hundreds  of  Christian  employes  into  positions  of 
a lower  grade,  and  these,  by  their  greater  capacity 
and  activity,  are  sure  to  crowd  out  the  Moslems, 
and  rise  into  their  places.  The  custom-houses,  the 


376 


Among  the  Turks. 


public  works,  the  navy  yards,  the  mint,  the  tele- 
graphs, the  railroads,  the  Sublime  Porte  itself,  are 
all  full  of  Christian  employes  of  every  class.  The 
advance  in  this  direction,  within  ten  years,  has 
been  very  great. 

How  has  this  been  accomplished?  It  can  not 
be  pleasing  to  the  old  Moslem  party  to  see  seven- 
teen Christian  rayahs  raised  to  the  high  rank  of 
pasha,  and  two  of  them,  probably  more,  raised  to 
the  very  highest  grade  of  vizirs.  Two  forces  have 
accomplished  and  are  carrying  forward  the  change. 
First,  the  intelligence  and  enterprise  of  the  Chris- 
tian element.  This  is  by  far  the  most  hopeful  sign. 
The  rayahs  are  working  up  to  a knowledge  of  their 
power  and  their  rights.  The  Porte  can  no  longer 
carry  on  the  government  without  their  aid,  and 
they  are  pressing  in  on  every  side.  The  progress 
in  education,  the  knowledge  of  foreign  languages 
and  foreign  countries,  the  superior  activity  and 
energy  of  the  Christians,  are  all  in  their  favor; 
and  twenty  years  more  of  accelerated  progress  like 
that  of  the  past  ten  years,  under  the  worst  sover- 
eign Turkey  ever  had,  will  change  all  these  tens 
into  hundreds  or  thousands. 

Another  force  arises  out  of  a division  in  the 
Moslem  element.  While  one  party  adheres  to  the 
old,  there  is  another,  and  a powerful  party  for  re- 
form. It  is  this  party  which  has  introduced  secu- 
lar education,  and  separated  it  from  the  mosques. 
It  is  this  which  has  stopped  confiscations  and  exe- 
cutions, which  lias  set  aside  so  many  of  the  old 


Party  of  Reform. 


377 


laws,  and  which  has  so  far  reconstructed  the  ma- 
chinery of  government  that  it  has  little  resem- 
blance to  what  it  was  a century  ago.  It  is  the 
influence  of  this  party  that  has  made  it  possible  for 
Christians  to  rise  to  some  of  the  highest  offices  of 
state. 

This  party  knows  full  well  that  Turkey  must 
cease  to  be  a pure  Moslem  government,  or  cease  to 
exist.  Two  great  and  most  difficult  measures  are 
looked  forward  to  as  absolutely  necessary,  and  pro- 
vided the  present  war  does  not  change  all  things, 
are  sure  before  long  to  be  accomplished.  One  is, 
the  limitation  of  the  power  of  the  sultan,  for  which 
the  whole  empire  is  ripening,  I have  heard  Turks 
of  the  greatest  intelligence  speak  of  this  as  the 
only  hope  of  their  existence  as  a nation.  The 
present  parliament  is  a step  in  that  direction.  It 
will  encounter  the  fiercest  opposition  of  the  palace, 
but  is  sure  to  be  achieved. 

The  other  measure  is,  making  military  service 
common  to  all.  The  Christians  will  oppose  this. 
Whenever  attempted,  it  is  their  opposition  which 
has  Stopped  it.  For,  although  they  cry  out  against 
the  “ haratch,”  the  exemption  tax,  they  dislike  the 
service  still  more.  But  the  empire  will  come  to  it 
before  long.  And  it  will  contribute  to  some  unifi- 
cation of  the  discordant  materials  of  the  empire. 

The  evils  under  which  the  Ottoman  empire 
groans  are  great,  but  not  remediless.  War  can 
make  them  greater,  but  can  not  remove  them. 
True  reforms  are  of  slow  growth.  Time  is  an  ab- 


378 


Among  the  Turks. 


solutely  necessary  element,  and  men  are  usually 
impatient  that  so  much  of  it  is  required. 

At  the  close  of  an  excellent  article  in  the  Inter- 
national Review  for  August,  the  writer  gives  a pre- 
scription for  the  sick  man — “Educate,  but  do  not 
exterminate.”  Designating  by  education  all  the 
influences  that  accompany  it,  I would  vary  the 
prescription — 


Peace,  Time,  and  Education! 


